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The article includes the bulk of the results of research conducted in 1998 on the social status of female artists in the Republic of Croatia (doctoral thesis). The typology based on ancient Greek mythology (the Muses, the Nymphs, Eurynome) in the manner of Weber's ideal types enables the manifestation of diverse forms of female identity. Female artists recognize & distinguish two dimensions of power: the will for power (Nietzsche, Hegel) & the power for women (N. Hartsock). This recognition is demonstrated by a contradictory & ambivalent understanding of this notion, in fact by its redefinition (the "struggle with ease," they are & are not fighters), by the salient distancing from the will for power & the assertion of the power for women. Some female artists recognize the importance of gender for success in the world of art but an equal number of them do not. However, the majority think that awards, juries' decisions, & the opinion of the public & the critics do not depend on an artist's gender. Those among them who are aware of the importance of gender for success & recognition think that women are in an inferior position. 1 Table, 12 References. Adapted from the source document.

The article includes the bulk of the results of research conducted in 1998 on the social status of female artists in the Republic of Croatia (doctoral thesis). The typology based on ancient Greek mythology (the Muses, the Nymphs, Eurynome) in the manner of Weber's ideal types enables the manifestation of diverse forms of female identity. Female artists recognize & distinguish two dimensions of power: the will for power (Nietzsche, Hegel) & the power for women (N. Hartsock). This recognition is demonstrated by a contradictory & ambivalent understanding of this notion, in fact by its redefinition (the "struggle with ease," they are & are not fighters), by the salient distancing from the will for power & the assertion of the power for women. Some female artists recognize the importance of gender for success in the world of art but an equal number of them do not. However, the majority think that awards, juries' decisions, & the opinion of the public & the critics do not depend on an artist's gender. Those among them who are aware of the importance of gender for success & recognition think that women are in an inferior position. 1 Table, 12 References. Adapted from the source document.

The article deals with the problem of masculinity construction in the modern globalizing world. The main theoretical approaches, applying for analyzing of different masculinity types in globalizing world, are stood out. Special attention is paid to the consideration of three theories — the theory of gender socialization, the theory of social construction of gender and the theory of gender order. The positive and some limited effects of these theories for masculinity analyzing in the context of transformation of masculinity traditional types in the modern world are underlined. The author allocates the main agents of gender socialization, influencing the construction of masculinity identity. It is emphasized that the significance of religious institutions continues to be rather influential, but different trends towards masculinity formation are being appeared inside them, particularly, between representatives of traditional views and those who are aimed at liberalization. In spite of globalization processes increase, revealing particularly in the expansion of immigrant flows, the influence of ethnicity in the context of masculinity formation is still an important factor, forming the notions of masculinity. Attention is paid to the appearance of new types of masculinities due to the increasing of interaction between different cultures in conditions of global communication provided by modern technologies. The analysis of contemporary sociological studies gives the possibility to sight that in modern multicultural societies the variety of masculinities is increasing as among representatives of different cultures inside the united states as among representatives of different social classes, inside the same culture and the same organization. Furthermore, inside them there is often distinguished understanding of masculinity, so the construction of masculinity is carried out according to different scenarios.

Non-religious diversity is growing in the world nowadays. In the current context it is understood not as a diversity of faiths, religions, non-religions, etc., but as a variety of types of non-religious consciousness and categories of non-religious identity. The article covers only a few aspects of this vast topic. First, the theoretical prerequisites and substantiations for the change in the Western non-religious identity taking place during the transition from the Westphalian to the post-Westphalian system of religious governance and the emergence of a special type of pluralism that is formed in the process of dedifferentiation of religion, globalization and the transformation of the "religion of place and nation" into a transnational religion "without place and nation", when the ratio of religious, spiritual and secular in the mind of a postmodern person changes. Second, the author analyses the origins and causes of this transformation of non-religious consciousness in the "long 1960s". Third, the author traces the evolution of such types of non-religious diversity as "spiritual but not religious", "none" and "post-protestants" and the concept of "spirituality" that connects them. The category "spiritual but not religious", sometimes perceived as dubious and unconvincing, appearing in the context of countercultural spirituality, in the author´s opinion, is very important for understanding Western, especially American irreligiousness in general and the processes taking place today in particular. The processes that are associated with the growth of "none" and the proliferation of "post-Protestants" related to the Woke culture, who claim the role of "saviours of humanity", attaching more importance to the "new post-Protestant ethics" (rather than religion and tradition), seeking to politicise religion, to sacralise politics, race and gender relations. Rejecting the "old religion" and proclaiming a "new ethics", moving from the ideals of diversity, universal tolerance and political correctness to "militant moralism and cruel dogmatism", they confirm the idea of "complex irreligiousness" in the era of "late modernity", that seems to be a sign of the times and requires close attention of scientists.