Suchergebnisse

Rituali nisu samo performativna sredstva demarkacije između verskih zajednica; oni su i prilike za uspostavljanje mostova i međureligijskih odnosa i susreta između njihovih pripadnika. Tu onda istraživač stupa i na manje poznati teren interritualnosti, odnosno društveni prostor i odnos u kojem se susreću pripadnici različitih religijskih tradicija i denominacija, uključujući i sekularno opredeljene učesnike u ritualu. Interritualnost je pojam koji je tek od nedavno ušao u upotrebu u oblasti religiologije, a posebno studija međureligijskog dijaloga. Taj koncept, međutim, tek treba da ispolji svoju eksplorativnu funkciju u oblastima kao što su mirovne studije, pedagogija, psihologija, sociologija religije, studije rituala i druge nauke i discipline. U ovom radu se on uvodi kao jedan sasvim nov, ali značajan aspekt u razmatranju vidova međureligijskih i interkonfesionalnih dijaloga na planu (van)institucionalnog susretanja religioznih pojedinaca koji praktikuju obrede s mešovitim učešćem, kao što je, na primer, hodočašće. U zaključku rada se izražava nada da bi nekakva nova, ekumenska teologija interritualnosti mogla proizići iz razgovora praktikujućih vernika i njihovih tumačenja vlastite, ali i one druge, nekada strane tradicije, s kojom se ostvaruje svojevrsna kohabitacija tokom učešća u zajedničkom ritualnom procesu.

The first part of this article is a short introduction into Sufism, seen as a unique mode of expressing the internal, mystical dimension of Islam. In this section, the history, doctrine and ritual practice of the main dervish communities have been considered. In the second part, predominantly based on the author's preliminary field study of the extant dervish communities in Bosnia-Herzegovina, more attention has been dedicated to the revival of Islamic mysticism in a contemporary context. In terms of sociology of religion, the revitalization of Sufism in Bosnia-Herzegovina could be understood within the broader framework of the revival of classical religiosity in the Balkans. After World War Two, the activities of the dervish orders in Bosnia were prohibited, mainly due to the modernist Islamic community supported by the ruling structures. This, of course, should be taken into consideration when discussing the issue of Islamic orthodoxy versus mysticism. A complete renewal of Sufism has taken place in the 1990s, after the dissolution of Yugoslavia and completion of the war. Therefore, one is dealing here with the renewal of classical religiosity, because Sufism had been developed within Orthodox Islam in Bosnia since the Ottoman period.

In the first part of this essay, the author discusses certain aspects of the Hindu and Buddhist philosophical and religious conceptions that could have made some impact on the European ethics before Schopenhauer. In the second part, he deals with various channels of possible Buddhist influence on Schopenhauer's ethical thought. Finally, in discussing Buddhist-Wittgenstein relationship, one is confronted with convergent, yet independent, responses to similar sets of problems. Independently, and less systematically than Buddhist philosophical schools, Wittgenstein indicates the way of liberation that cures from the "metaphysical pain " emerging from inappropriate use of language. His own project, however, was not metaphysical, but meta-linguistic in a very specific sense. The philosophical "cure" from the language disease leads ultimately to the "purification " and "decontamination " of thought: in turn, the mind rests in peace and silence before the senseless, paradoxical questions of the moral, esthetical religious or metaphysical character.