Hegelove riječi iz Enciklopedije filozofskih znanosti, da revolucija nije moguća bez reformacije, mogu se shvatiti kao načelno upozorenje da svakoj korjenitoj političkoj promjeni mora prethoditi promjena u unutrašnjem svijetu uvjerenja pojedinca i zajednice. Te riječi povijesno preciznije upućuju na reformirano kršćanstvo kao na inherentni poticaj modernim revolucionarnim previranjima. Religiozno oslobođenje savjesti prethodilo je političkom oslobođenju i u tom smislu Hegel izdvaja protestantizam kao najviši lik religioznosti koji je u modernoj običajnosti moguć. Hegel favorizira protestantizam ne samo zato što je uvjeren da je religijska reformacija prethodila i da uvijek mora prethoditi revoluciji nego i zbog toga što smatra da s protestantizmom postaje očito da i reformiranje religije ostaje nedovršeno i apstraktno ne preraste li u politički prevrat. Razmatranje načina na koji Hegel problematizira odnos države i religije autora vodi k zaključku: revolucije ne može biti bez reformacije, ali ni istinske reformacije bez revolucije. ; Hegel's words from the Encyclopedia of the Philosophical Sciences, that a revolution is not possible without a reformation, can be understood as the general warning that the change within the inner world of beliefs of individual and community must precede every radical political change. Historically more precise, these words point to the Reformed Christianity as the inherent impetus to the modern revolutionary movements. The religious liberation of conscience preceded the political liberation, and Hegel, therefore, points out Protestantism as the highest form of religiosity which is possible in the modern ethical life. On the other hand, Hegel favours Protestantism not only because he is convinced that the religious reformation preceded and must precede the revolution, but also because he considers that with Protestantism becomes evident that the reformation of religion remains incomplete and abstract if it does not grow into the political upheaval. Considering the way Hegel is problematizing the nature of the relationship between state and religion, the author concludes: there can be no revolution without a reformation, but neither a true reformation without a revolution.
Since 2014, Fuller Magazine has been published for the global community of Fuller Theological Seminary. The sections of Story, Theology, Voice, and Departments are to reflect the life of Fuller in all her permutations: this is who we are, what we are talking about, and who we are becoming together. The editorial content of FULLER magazine reflects the opinions of the various authors and should not be interpreted as necessarily representing the views of Fuller Theological Seminary. Table of Contents STORY 12 We Treat Them With Dignity by Avril Z. Speaks 18 A Home with Heart by Jerome Blanco 24 Seeing their Trauma by Becky Still 28 Northeast of Capitol Hill by Aaron Dorsey THEOLOGY 38 Introduction to "Imagining Hope" by Scott Cormode, Guest Editor 40 A Shared Story of Future Hope by Scott Cormode 47 Hope for the Pain of the Korean Youth 한국 청소년들의 아픔에 대한 소망 by Eun Ah Cho 조은아 54 Black and White by Teesha Hadra and John Hambrick 58 The Role of Mindfulness in the Midst of Pain: The Importance of Present-Focus Attention by Joey Fung 62 Making the Invisible Visible: Prophetic Drama and Social Change by Andre Henry 66 Spirit Outside the Gate: Imagining a Church Without Borders Spirit Outside the Gate: Cómo Imaginar una Iglesia Sin Fronteras by Oscar García-Johnson 70 Pastoring through Political Division: Preserving the Tie that Binds by Scott Cormode, Andrés Zelaya, Suzanne Vogel, Phil Allen Jr., Kevin Haah VOICE 76 Voices on Rest 82 Voices on Repentance DEPARTMENTS 8 From Mark Labberton, President 90 Future of Fuller 93 Recent Faculty Books and Publications 97 Benediction 97 About Fuller ; https://digitalcommons.fuller.edu/fuller-magazine/1015/thumbnail.jpg
Društveno odgovorno poslovanje (DOP) definira se kao inteligentna i objektivna briga poduzeća za dobrobit društva što ograničava ponašanje pojedinaca i korporacija od krajnje destruktivnih aktivnosti, bez obzira na to koliko one brzo bile profitabilne te vodi u smjer pozitivnih doprinosa dobru ljudi što može biti definirano na različite načine. Nadalje, DOP podrazumijeva politike i programe privatnih poduzeća koji idu izvan zakonskih obveza kao odgovor na pritiske javnosti i očekivanja društva te podrazumijeva pažnju s kojom se na etičan i društveno odgovoran način odnosimo prema interesno-utjecajnim skupinama koje se nalaze izvan, ali i unutar organizacije. U ovom radu pokušat će se sagledati važnost i značenje termina društveno odgovorno poslovanje poduzeća onako kako ga opisuju brojne definicije koje upućuju da se uz ispunjavanje zakonskih obveza, u osnovi radi o investiranju u ljudski kapital, okoliš i odnose s okolinom ad intra i ad extra, a u fokusu rada bit će eksterni elementi i doprinosi društveno odgovornom poslovanju poput kulturoloških, religijski i ekoloških doprinosa i zahtjeva. Na temelju ukratko predstavljenih kulturoloških, religijskih i ekoloških doprinosa i zahtjeva, zaključak rada pokušat će ponuditi smjernice za što je moguće kvalitetniju implementaciju društveno odgovornog poslovanja u jedno društvo. ; Corporate social responsibility (CSR) is defined as an intelligent and objective concern of a company for the wellbeing of a society which limits the behavior of individuals as well as corporations from highly destructive activities, regardless of their profit-making potential. It should lead into the direction of positive contributions to the welfare of people, which can be specified in different ways. In addition, CSR implies private companies' policies and programmes which go beyond the legal obligations as a response to public pressure and expectations of society and entails ethical as well as socially responsible attention to interest groups which are both outside and inside an organization. In this paper we will try to consider the importance and meaning of the corporate social responsibility within one company in the way it has been described in numerous definitions in which it was pointed that along with the fulfillment of the legal obligations it is actually about the investment in human capital, environment, and relationships with environment ad intra and ad extra. Our focus will be on the external elements and the contributions to the corporate social responsibility such as cultural, religious, and ecological contributions and demands. On the basis of briefly presented cultural, religious, and ecological contributions and demands, in the conclusion of this paper, we will try to offer directions for high-quality implementation of corporate social responsibility into a society.
Pojmom autoritarnosti u tekstu se nastoji osvijetliti autoritarna politička i vojna djelovanja država koje zanemaruju pravne i moralne dosege suvremene civilizacije te se na taj način želi »obuhvatiti vrijeme« pojmovima kao što su propaganda, rat I terorizam. U promišljanja o ratu uvode se teze Sigmunda Freuda, Ericha Fromma, Claudea Lévi-Straussa, Friedricha Nietzschea, Noama Chomskoga i drugih autora koji ratu »proširuju okvire«. Iz tako proširenoga konteksta promatraju se fenomeni »globalnoga rata« i »medijskoga rata« te posebno teroristički napad u Parizu 2015 godine. Želja je pokazati novu/staru ulogu masmedijske »proizvodnje pristanka« te pojasniti ulogu i snagu medija u aktualnom rastu terorizma u svijetu. ; The concept of authoritarianism is used in the text as a way to shed light on the authoritarian political and military activities of those countries that ignore the modern civilisation's legal and moral achievements in an attempt to "envelop time" in concepts such as propaganda, war and terrorism. Reflections on war include theses by Sigmund Freud, Erich Fromm, Claude LéviStrauss, Friedrich Nietzsche, Noam Chomsky, and other authors who "expand the framework" of war. This broadened context is then used in order to observe the phenomena of "global war" and "media war", and the terrorist attack in Paris. The goal is to highlight the new/old role of the mass media's "manufacturing consent", and to clarify the role and power of media in the current rise of terrorism in the world.
Since 2014, Fuller Magazine has been published for the global community of Fuller Theological Seminary. The sections of Story, Theology, Voice, and Departments are to reflect the life of Fuller in all her permutations: this is who we are, what we are talking about, and who we are becoming together. The editorial content of FULLER magazine reflects the opinions of the various authors and should not be interpreted as necessarily representing the views of Fuller Theological Seminary. Table of Contents STORY 12 A Beautiful Tapestry storyteller: Tamara Johnston Mcmahon 18 More Than a Bible Club storyteller: Kaitlin Schluter 22 Meet Lillian Ateh storyteller: Lois Bock 24 Translating Lament storyteller: Michael Wright THEOLOGY 32 Introduction by Kara Powell, Guest Theology Editor 34 Growing Young by Kara Powell, Brad Griffin, Jake Mulder 40 Walking with Ethnic Minority Youth on the Identity Formation Journey by Marcos Canales 44 Moving from Performance to Purpose in Youth Sports by Benjamin J. Houltberg 48 Thriving in Urban Ministry: Exploring the Role of Pain and Hope in the Journey of Faith by Christin J. Fort 52 Revisiting Our Response to Children Suffering Globally by David H. Scott 56 Naming, Navigating, and Re framing Depression in the Lives of Teenagers by Rhett Smith 60 An Invitation to Thrive: Helping Young People Find Their Coordinates by Pamela Ebstyne King 62 Navigating a Digital Media World with Teenagers by Art Bamford 66 What Parents Need to Know—and Do—About Teenage Sexuality by Clifford and Joyce Penner 70 Adoptive Youth Ministry: Integrating Emerging Generations into the Family of Faith by Chap Clark 74 Where Do Twentysomethings Fit in Our World Today? by Steven C. Argue VOICE 78 The Psalms 84 Political Civility 90 Pop Culture DEPARTMENTS 8 From Mark Labberton, President 96 New Faculty 96 Recent Faculty Books and Publications 98 Benediction 98 About Fuller Theological Seminary ; https://digitalcommons.fuller.edu/fuller-magazine/1006/thumbnail.jpg
One of the central notions of the post-Yugoslav literature is the status of democracy in national states formed after the breakup of Yugoslavia. From the perspective of the exile, not only as banishment, but also as a liberating outside view into the once common social, cultural and political space, the post-Yugoslav writers question the social democracy praxis in their former home states comparing it to the social practices in the states of their current residence. In her books of essays, Dubravka Ugrešić ironizes different forms of social ideology in Croatia from the beginning of nineteen-nineties. Her writing recognizes the standards of European democracy accompanied with the ideological view into the questions of social rights, religion and language as the stumbling block of modern society. Ugrešić describes democracy as a notion hiding different things: the praxis of ruthless capitalist exploitation, loss of media freedom, media manipulation, the censorship of corporate capitalism, production of lies, modern slavery. (Don't take it personal, 2014), validating in her essays the importance of literature in disclosure of autocracy masked as democracy. ; One of the central notions of the post-Yugoslav literature is the status of democracy in national states formed after the breakup of Yugoslavia. From the perspective of the exile, not only as banishment, but also as a liberating outside view into the once common social, cultural and political space, the post-Yugoslav writers question the social democracy praxis in their former home states comparing it to the social practices in the states of their current residence. In her books of essays, Dubravka Ugrešić ironizes different forms of social ideology in Croatia from the beginning of nineteen-nineties. Her writing recognizes the standards of European democracy accompanied with the ideological view into the questions of social rights, religion and language as the stumbling block of modern society. Ugrešić describes democracy as a notion hiding different things: the praxis of ruthless capitalist exploitation, loss of media freedom, media manipulation, the censorship of corporate capitalism, production of lies, modern slavery. (Don't take it personal, 2014), validating in her essays the importance of literature in disclosure of autocracy masked as democracy.
Članak donosi pregled najosnovnijih postavki transhumanističkog pokreta. Transhumanistički pokret počinje krajem 20. stoljeća i zalaže se za korištenje tehnologije u svrhu unapređivanja ljudskog stanja. S obzirom na izvjesnu razinu sličnosti s posthumanizmom, pregled transhumanizma počinje analizom osnovnih pojmova: transhumanizam, posthumanizam, transhumano biće i posthumano biće. Nakon toga, transhumanizam se proučava iz perspektive različitih disciplina. Te su discipline: filozofija znanosti, metafizika, etika, filozofija uma, filozofija religije i filozofija politike. ; This paper features an overview of the foundations of transhumanism. The transhumanist movement has existed since the end of the 20th century and espouses the use of technology for enhancing the human condition. Due to a certain level of similarity to posthumanism, this overview of transhumanism begins with an analysis of basic terminology: transhumanism, posthumanism, the transhuman being and the posthuman being. After that, transhumanism is studied from the perspectives of different disciplines. These disciplines are: philosophy of science, metaphysics, ethics, philosophy of mind, philosophy of religion and political philosophy.
propovjednika) prisutni u srednjovjekovnoj Bosni već od prve polovice 13. pa sve do kraja 15. stoljeća, u ovom prilogu autor se osvrće na utjecaj i prinos dominikanaca u stvaranju hrvatske filozofske baštine u Bosni i Hercegovini. Po svom misijskom poslanju dominikanci su red propovjednika radosne vijesti, evanđeoske poruke spasenja. Pod geslom "veritas" - "istina", do koje se može doći i pravo je spoznati jedino kontemplacijom i trajnim studijem, ljudima nastoje približiti istinu o Bogu i čovjeku, o opstojnosti i svrsi postojanja ovoga svijeta, o smislu i sudbini čovjeka te o nevidljivoj prisutnosti Tvorca svega vidljivoga i nevidljivoga. Svojim dolaskom u Bosnu, kao i svojom djelatnošću, dominikanci su, nema sumnje, ostavili duboke tragove na vjerskom, znanstvenom i kulturnom planu, što znači da su uvelike utjecali na stvaranje hrvatske filozofske baštine. Na temelju povijesnih vrela, iako još uvijek nedovoljno istraženih, autor drži da su dominikanci nezaobilazni u rasvjetljavanju političkih i vjerskih zbivanja u srednjovjekovnoj Bosni i Hercegovini te da su svojom djelatnošću također znatno pridonosili i da još uvijek pridonose stvaranju hrvatske filozofske baštine, unatoč činjenici njihove povremene ili stoljetne nenazočnosti u Bosne zbog raznih vjerskih zbivanja i političkih događaja uvjetovanih unutarnjim i izvanjskim čimbenicima. U ovom prilogu autor se ukratko osvrće na Branimira (Dominika) Koraća, dominikanca iz ovoga humskog podneblja, propovjednika istine te pravednoga mira na ovim prostorima i u svijetu. Unatoč njegovom neumornom zalaganju za pravedan mir i nenasilje, u Drugom svjetskom ratu bio je žrtva ratnih razaranja i u tridesetoj godini života (1944. godine) izdahnuo je pod ruševinama zagrebačkoga samostana, potpuno uništenoga zrakoplovstvom saveznika. ; Dans cette recherche notre intention est de prendre en considération l'influence et la contribution des dominicains dans la créatio de l'héritage philosophique croate dans la Bosnie et Hercegovnie. Selon les sources historiques, il est évident que les dominicains sont présents dans la Bosnie ŕ partir de la premičre moatié de XIII-čme sičcle et ils sont en resté jusqu'ŕ la fin de XV-čme sičcle. Les dominicains ou l'Ordre des frčres pręcheurs sont obligés par leur vocation religieuse et les constitutitions de l'Ordre d'aller pręcher la Parole de Dieu, c'est ŕ dire d'annocer au monde l'Evangile, le message du salut. Le but de leur arrivée dans la Bosnie était ŕ combattre toutes les hérésies, surtout l'hérésie des bogumiles. Leur devise est la Vérité (Veritas) ŕ laquelle il est possible de s'appraucher et de la connaître véritablement seulement par la contemplation et par l'étude permanente des oeuvres de Dieu. Avec leurs engagements missioonnairs dans la Bosnie les dominicains ont laissé sans aucun doute des traces profonds ŕ l'égard de plan religieux, culturel et scientifique; c'est ŕ dire ils ont eu une grande influence sur la création de l'héritage philosophique croate. De męme leur contribution ŕ l'héritage philosophique croate est aussi trčs considérable, malgré leur absence de temps en temps de Bosnie ŕ cause de différentes raisons, des événements religieux et de la situation politique. Tout cela prouve que les dominicains sont indétournables ŕ l'égard de l'éclaircissement des événements politiques et religieux dans la Bosnie médiévale. Enfin, dans cette recherche sur les dominicains dans la Bosnie nous allons consacrer quelques mots ŕ Branimir (Dominik) Korać, le dominicain d'origine hercegovienne, né ŕ Hamzići prčs d'ici de Mostar. Il a été contre n'importe quelle forme d'agression et il a pręché la paix juste pour tous les hommes. Son intention de bien connaître les religions du monde et d'étudier des sciences religieuses, malheuresement, il ne pouvait pas réaliser, parce qu'il était, lui-męme, la victime de l'agression dans la deuxičme guerre mondiale oů il était tué ŕ l'âge de trente ans avec les autres ses confrčres au couvent de Zagreb, complčtement détruit par l'aviation des alliés, de l'année 1944.
Stvaralaštvo se uvijek povezuje sa slobodnom ljudskom djelatnošću, s ljepotom, umjetnošću, ljudskom invencijom, itd. – ona je najčešće nešto prihvatljivo i dobro. Ali što se događa u vrijeme globalne manipulacije? Razvija li ovaj period nove tipove i forme stvaralaštva? Što će nam pokazati analiza rada globalne medijske manipulacije? Ideja članka je ukazati na tamnu stranu stvaralaštva u masovnim medijima. Masovni mediji smanjuju mogućnost kreativne aktivnosti u medijima dok istodobno razvijaju manipulativne oblike stvaralaštva. Ti oblici zahtijevaju da ih se ustanovi, objasni i komentira. ; Creativity is always associated with free human activity – with beauty, art, human inventions Most of the time it is something acceptable and good. But what happens in a time of global manipulation? Does the new time develop new types and forms of creativity? What will an analyses of global mass media manipulation performance reveal? The goal of the paper is to show a dark side of creativity in mass media. Mass media reduce the possibility of creative action in the media whilst they develop manipulative forms of creativity. These forms ought to be detected, explained, and commented. ; La créativité est toujours associée à l'activité libre de l'humain, à la beauté, à l'art, aux inventions humaines, etc. – elle est considérée la plupart du temps comme quelque chose d'acceptable et de bon. Or, que se passe-t-il en ces temps de manipulation globale ? Cette période développe-t-elle de nouveaux types et de nouvelles formes de créativité ? Que vont montrer les analyses sur les manipulations médiatiques auxquelles se sont livrés les acteurs mondiaux de l'univers des médias ? L'idée sous-jacente de cet article est de montrer le côté sombre de la créativité dans les médias de masse. Ces derniers réduisent la possibilité d'une action créative au sein des médias et développent en parallèle des formes manipulatoires concernant la créativité. Ces formes requièrent une identification, une explication et un commentaire. ; Die Kreativität wird stets mit der freien menschlichen Aktivität, mit der Schönheit, Kunst, den menschlichen Erfindungen usw. assoziiert – größtenteils mit etwas Akzeptablem und Gutem. Was geschieht aber in einer Zeit der globalen Manipulation? Entwickelt diese Periode neue Typen und Formen der Kreativität? Was werden uns die Analysen der Beobachtung der Medienmanipulation durch globale Spieler der Medienindustrie zeigen? Die Idee hinter dem Artikel ist es, die Schattenseiten der Kreativität in den Massenmedien aufzuzeigen. Die Massenmedien reduzieren die Möglichkeit des kreativen Handelns in den Medien. Zugleich entwickeln sie manipulative Formen der Kreativität. Diese Formen erfordern Feststellung, Erklärung und Kommentierung.
Stalni postav antike Arheološkog muzeja Zadar izlaže građu rimske antike po principu tematskih cjelina, kao što su rimska vojska, arhitektura i urbanizam, umjetnost, religija i pokapanje. Veliki dio izložene građe čini kamena plastika, točnije 96 vrijednih primjeraka kojima je bila potrebna konzervatorsko-restauratorska obrada. U periodu od dvije godine na 50-ak kamenih spomenika izvršena je preventivna zaštita, dok je na 25 spomenika izvršen kompletan postupak zaštite. U ovom radu opisuje se konzervatorski postupak i petrografske analize provedene na mramornim skulpturama i portretima iz zbirke Danieli. Na temelju uzoraka kamene prašine, uzetih s eksponata, determinirana je vrsta i nastanak stijene. Petrografskom analizom određena je točnija provenijencija kamena i lokacija mogućih kamenoloma. ; The permanent exhibition of Roman antiquities in Archaeological Museum Zadar is organized by themes, such as Roman military, architecture and urban planning, art, religion and burials. Stone sculptures account for large part of the exhibits – specifically, 96 valuable specimens that required conservation and restoration work. Over a period of two years, some 50 stone monuments underwent preventive protection measures and 25 of them underwent a full protection procedure. This paper describes the conservation treatment and petrographic analyses conducted on the marble sculptures and portraits from the Danieli Collection. Based on the stone dust samples collected from the exhibits, the type of the stone and its formation were determined. The petrographic analysis was used to establish a more accurate origin of the stone and the locations of the quarries it possibly came from.
U ovome radu želimo ukazati na korijene Moltmannove »nove političke teologije« koje je izgradio uz J. B. Metza krajem 1960-ih i početkom 1970-ih godina s posebnim naglaskom na značenje križa u političkom i društvenom angažmanu kršćanskih vjerskih zajednica i vjernika. Moltmannova koncepcija »nove političke teologije« u velikoj se mjeri oslanja na poimanje smrti Boga koje crpi kako iz povijesti Isusa iz Nazareta, tako i iz Hegelova razumijevanja spekulativnog Velikog petka. Postavljajući veliki naglasak na smrt Boga, Moltmann je u mogućnosti križ postaviti kao radikalnu kritiku bilo kakvih obogotvorenja kolektivnih identiteta koje nameće društvo, politika i religija, pri čemu revolucionarnost križa vidi u neprestanoj kritici tih identiteta. ; In this paper, we want to point to the roots of Moltmann's "new political theology" which he initiated along with J. B. Metz at the end of the 1960s and the beginning of 1970s, with special emphasis on the meaning of the cross in the political and societal engagement of Christian communities and believers. Moltmann's conception of "new political theology" is mainly relying on his conception of the death of God which he draws from the history of Jesus of Nazareth, but from Hegel's understanding of the speculative Good Friday as well. Mainly emphasising the death of God, Moltmann was able to posit the cross as a radical critique of the divinization of collective identities that the society, politics and religion push forward. Along those lines, he sees the revolutionary potential of the cross in the critique of these identities.
Članak problematizira demokratski karakter Države Izrael i uspoređuje ga sa stvarnim stanjem stvari. Proturječnost određenja Izraela kao "židovske i demokratske" države već je u samom začetku stvaranja prouzročila određene karakteristike koje su teško usporedive sa zapadnim liberalnim demokracijama. Izrael se takvim pokušava prikazati usprkos očiglednom nepovoljnom položaju arapske manjine koja danas čini približno 20 posto stanovništva. Taj se položaj izraelskih Arapa odražava ne samo na status manjine u Izraelu već i na geopolitičku situaciju na prostoru Izraela i Zapadne Obale. Status Palestinaca može se iščitati iz svakodnevne političke prakse, ali i iz temeljnih dokumenata i zakonodavstva Države Izrael. Segregacija stanovništva prema vjerskom određenju čini nevidljivi zid unutar samog izraelskog društva. ; The article deals with the declared democratic character of the State of Israel and compares it with the real state of affairs. The contradiction present in the definition of Israel as "Jewish and democratic" has from its very beginning created certain characteristics of the State that are hardly comparable with western liberal democracy. Israel is striving to present itself as such despite the obvious adverse position of the Arab minority, comprising around 20 per cent of the population. This position of the Israeli Arabs reflects itself not only on the status of the minority, but also on the entire geopolitical situation in Israel and the West Bank as well. The status of the Palestinians in Israel can be deducted from the everyday political practice as well as from the fundamental documents and legislation of the State of Israel. The segregation of population according to religion makes for an invisible wall within the Israeli society.
U članku su opisane ključne ranoislamske tradicije prema kojima se Jeruzalem smatra trećim po važnosti svetim gradom u islamu. Iz perspektive vjerskih, međuvjerskih, političkih i povijesnih okolnosti analiziran je njihov sadržaj te su razmotreni mogući razlozi za nastanak tih tradicija. Pozornost je posvećena tekstualnim i materijalnim vrelima, razini njihove autentičnosti, datiranju, te njihovu tumačenju od strane uglednih orijentalista i povjesničara umjetnosti. U članku su obrađene pojedinačne teme, kao što je Jeruzalem u islamskim kanonskim tekstovima, Muhamedovo noćno putovanje u el-Aksu, legende o Omarovu osvajanju Jeruzalema, imena Jeruzalema u djelima ranoislamskih ljetopisaca, uloga Židova i židovskih obraćenika u nastanku ranoislamskih tradicija te izgradnja, ukrasi, inskripcije i simbolika Kupole nad Stijenom. Autor u zaključku razmatra pitanje u kolikoj je mjeri religijsko čašćenje Jeruzalema u islamu povezano s autohtonim ranoislamskim vjerskim tradicijama, a u kojoj s ranom muslimansko-židovskom interakcijom te političkim procesima, od unutarislamskoga raskola u vrijeme prelaska rašidunske vlasti na umajadsku i Abdul-Malikova sukoba s hidžaskim kalifom el-Zubeirom, preko Križarskih ratova, do današnjega arapsko-izraelskog sukoba. ; The article describes major early Islamic traditions in which Jerusalem has been designated as the third holiest city in Islam. Their content has been analyzed based on the historical context and religious, inter-religious and political circumstances in which they were forged. Particular attention has been paid to textual and material sources, their authenticity, dating and their interpretation by prominent orientalists and art historians. The article addresses specific themes, such as Jerusalem in Islamic canonical texts, Muhammad's Night Journey to al-Aqṣā, the legends of Caliph 'Umar's conquest of Jerusalem, names for Jerusalem in Early Islamic chronicles, the influence of Jews and Jewish converts on early Islamic traditions, and the construction, symbolism, ornaments, and inscriptions of the Dome of the Rock. In the concluding remarks the author considers the question of to what degree attributing holiness to Jerusalem in Islam has been based on autochthonous early Islamic religious traditions, and to what degree on Muslim-Jewish interaction in Palestine, political processes, such as fitnah during early Umayyad rule, 'Abd al-Malik's struggle with Caliph Ibn al-Zubayr in the Hejaz, the Crusades, and the present-day Arab-Israeli conflict.
Rad iznosi djelomične nalaze istraživanja hrvatskog narodnjaštva, tj. etnonacionalizma kao religije (u smislu ljudskog izmišljanja svetog).* Praktični su problemi sljedeći: narodnjaštvo kao religija, koja među ostalim uključuje to da narod ima mogućnost i/ili sposobnost da se razvije u nositelja države i da treba to i da postane; posljedice narodnjaštva, a to su nedostižnost narodne demokracije, narodne privrede i narodnog sazrijevanja; vjere u narod, i to prvenstveno Katoličke crkve u Hrvatskoj kao uvjeta od 1961. do 1971. te prije i nakon toga, naročito nakon 1990. Teorijski su problemi, tj. neodgovarajuće znanstveno znanje o praktičnima, sljedeći: prvo, odluke Ustavnog suda Republike Hrvatske o etničkim i vjerskim zajednicama; drugo, sustavna historija prava i države Hrvatske i Jugoslavije 1945.-1990.; treće, preobrazba komunizma i katolicizma u narodnjaštvo; četvrto i peto, društvena struktura i predstavljanje/zastupanje. Da bi se postigla opća svrha istraživačkog projekta, a to je upotreba razuma u javnim poslovima, istraživanje je provedeno u teorijsko-metodologijskom okviru integralne teorije prava i države koji uključuje prilagođenu Lasswellovu i McDougalovu političku analizu proširenu historijskim institucionalizmom i kritičkom teorijom prava. Glavna je hipoteza da je vjera u narod kao nositelja države izražena i ustanovljena odredbama Ustava RH da je RH nastala samoodređenjem naroda i/ili da je nacionalna država jednog ili više naroda; da je narod suveren; da pravo na državljanstvo RH imaju pripadnici određenog ili određenih naroda; da pripadnici određenog ili određenih naroda imaju posebna politička prava itd. Dopunska je hipoteza da je puku RH ili, pravno određenije, da je stanovnicima RH s biračkim pravom u RH smanjena vlast, a time i moć u odlučivanju o članstvu RH u transnacionalnim organizacijama, naime NATO-u i EU, te su oni sami svedeni na pravno neprepoznatljiv sastojak time što se u RH ne zna tko čini bilo puk bilo ustav. ; The paper reports partial findings of a research project into Croatian ethnonationalism (Croatian: narodnjaštvo) as a religion (in the sense of a human invention of the sacred). The practical problems are as follows: ethnonationalism as a religion, which implies inter alia that an ethnic community (Croatian: narod) has the potential and/or capacity to develop into, and ought to become, a substratum of the (nation-)state; consequences of ethnonationalism, which include the unattainability of ethnic democracy, ethnic economy and ethnic maturity; conditions of Croatian ethnonationalism, primarily the Catholic Church as a condition in 1961-1971, and also before and after the period, especially since 1990. The theoretical problems, i.e. inadequacies in scholarly knowledge of the practical problems, include inter alia Croatian Constitutional law, esp. jurisprudence of the Croatian Constitutional Court, on powers of ethnicities and disabilities of the people. To attain the general goal of the research project, which is the use of reason in public affairs, the research is carried out within the theoretical and methodological Framework of an integral theory of law and state which includes a modified Lasswell and McDougal's policy analysis expanded by historical institutionalism and critical theory. The paper attempts to demonstrate that there is strong evidence to support the following two chiefly descriptive hypotheses, which are ideal types and as such cannot be supported by conclusive evidence. The main hypothesis is that the faith in a narod as a substratum of the state is expressed and established by the provisions of the Croatian Constitution stating that the Republic of Croatia was created by the self-determination of a narod and/or is a nation-state of a narod, or of two or several narodi; a narod is sovereign; adherents of a narod have the right to Croatian nationality; adherents of a narod have special political rights, etc. The auxiliary hypothesis is that the people (Croatian: puk) or, juridically more precise, inhabitants of the Republic of Croatia with the right to vote have lost a part of their power to decide on the membership of the Republic of Croatia in transnational organisations, namely, NATO and EU, and have been reduced to a legally unrecognizable entity by virtue of the fact that in the Republic of Croatia it is not known what makes either its people or its constitution.
U ovom se radu promišlja i analizira odnos individualnog i socijalnog/grupnog identiteta na primjeru suvremene Bosne i Hercegovine. Ukazuje se na tjeskobu i nelagodu pojedinaca i grupa koji grade svoj grupni identitet na obilježjima i vrijednostima druge kulture kojoj zapravo ne pripadaju. Na taj način, pojedinac se fzički nalazi u svojoj zemlji/državi, a pod utjecajem politike i obrazovne politike, duhovno živi u nekom drugom okruženju. Takvi pojedinci najčešće postaju apatridi2, a da toga nisu svjesni, niti oni niti kreatori takve obrazovne politike. Oni se obrazovanjem udaljavaju od vlastite zajednice i kulture u kojoj žive i deklariraju pripadnicima neke druge kulture s kojom ih veže najčešće samo jedan od zajedničkih nazivnika, npr. religija. Na drugoj strani, pojedinci u BiH koji sebe svrstavaju u kategoriju ostali, ne grade svoj identitet isključivo na vjerskoj i nacionalnoj osnovi, oni ne teže biti što različitiji niti ekskluzivniji od ostalih svojih sunarodnjaka, oni svoje odnose s drugima utemeljuju na sličnostima i oni ne poimaju svoj identitet utemeljen isključivo na pripadnosti jednom od konstitutivnih naroda, iako im je to na neki način Ustavom zadano. Grupaciju ostali čine deklarirani patrioti BiH, čvrsto utemeljeni na svojoj zemlji, u svojoj domovini i nastoje graditi i oblikovati kompleksni bosansko-hercegovački socijalni identitet. Ova inverzija u kojoj se iz Ustavom defniranih konstitutivnih naroda zbog krize identiteta regrutiraju apatridi, i gdje ostali, iako im Ustav uskraćuje mnoga prava, postaju istinski patrioti, je jedinstven primjer koji, postoji samo u BiH i koji je uz sve druge okolnosti snažno potaknut obrazovnim sustavom. ; Tis paper considers and analyzes the relationship between individual and social / group identity on the example of modern Bosnia and Herzegovina. It points to the anxiety and discomfort of individuals and groups that build on its identity on the characteristics and values of other cultures which does not belong. In this way, the individual is physically located in your country / state, and under the influence of policy and education policy, the spiritual lives in another okruženju.Takvi individuals usually become stateless, without being aware of it, neither they nor the creators of such educational policies. Tey are educated away from their own communities and cultures in which they live, and declare themselves members of another culture that binds them most ofen only one common denominator, for example, Religions. On the other hand, individuals in BiH who himself into the category of others, do not build your identity solely on religious and national basis, they do not tend to be as diverse or more exclusive than the rest of their countrymen, they do their relationships with others founded on the similarities and they do not perceive their identity is based solely on the origin of these peoples, although it is in some way the Constitution default. Other group consists of BiH patriots declared, frmly established on their land, in their home country and seek to build and shape the complex Bosnian-Herzegovinian social identity. Te inversion in which the Constitution defned the constituent peoples due to identity crisis recruited stateless, and where else, if their constitution denied many rights, they become true patriots, is a unique example of that, there is only in BiH and that is with all the other circumstances strongly driven by educational system. ; Dieses Papier ist der Auffassung, und analysiert die Beziehung zwischen individuellen und sozialen / Gruppenidentität auf dem Beispiel der modernen Bosnien und Herzegowina. Es weist auf die Angst und Beschwerden von Einzelpersonen und Gruppen, die auf ihrer Identität auf die Eigenschafen und Werte anderer Kulturen, die nicht gehört zu bauen. Auf diese Weise wird die individuelle körperlich in Ihrem Land / Staat befndet, und unter dem Einfluss von Politik und Bildungspolitik, die spirituellen Leben in einem anderen okruženju.Takvi Individuen in der Regel werden Staatenlose, ohne es zu wissen, weder sie noch die Schöpfer solcher Bildungspolitik. Sie sind weg von ihren eigenen Gemeinschafen und Kulturen, in denen sie leben, erzogen und erklären sich Angehörige einer anderen Kultur, die sie bindet meist nur einen gemeinsamen Nenner, zum Beispiel. Die Religionen. Auf der anderen Seite, Menschen in Bosnien und Herzegowina, der sich in die Kategorie der anderen, nicht Ihre Identität zu bauen ausschließlich auf religiöse und nationale Basis, sie nicht dazu neigen, so vielfältig und exklusiver als der Rest ihrer Landsleute zu sein, haben sie ihre Beziehungen mit anderen auf die Ähnlichkeiten gegründet und sie nicht wahrnehmen ihre Identität beruht ausschließlich auf den Ursprung dieser Völker basiert, auch wenn es in irgendeiner Weise die Verfassung Standard. Andere Gruppe besteht aus BiH Patrioten erklärt, auf ihrem Land fest etabliert, in ihrem Heimatland und zu versuchen, zu bauen und gestalten die komplexen bosnisch-herzegowinischen soziale Identität. Die Umkehrung, in der die Verfassung defniert die Volksgruppen aufgrund von Identitätskrise rekrutiert Staatenlose, und wo sonst, wenn ihre Verfassung verweigert viele Rechte, wahre Patrioten werden sie, ist ein einzigartiges Beispiel dafür gibt es nur in Bosnien und Herzegowina, und das ist mit all den anderen Umständen stark vom Bildungs angetrieben Systems.
