Suchergebnisse

»Proizlazi da je teološka dimenzija nužna bilo da se protumače bilo da se riješe aktualni problemi ljudskoga suživota« (Ivan Pavao II., Centesimus annus, br. 55) Nove okolnosti donose i nove izazove na koje je potrebno odgovoriti. Kako bi odgovor bio primjeren i polučio željeni uspjeh važno je pri tome razriješiti sve relevantne nepoznanice. Početkom 90-ih godina prošlog stoljeća demokracija, pluralizam mišljenja, parlamentarizam, višestranačje i izbori, prava i slobode prodrli su u hrvatsko društvo. Zbog nedostatka demokratske tradicije i njezine praktične primjene društvo je u to vrijeme karakteriziralo stanje nesnalaženja i neupućenosti. Važnost poznavanja svakoga pojedinog subjekta od posebnog je značaja u pluralističkom društvu. Te činjenice osobito je bio svjestan kardinal Franjo Kuharić. Budući da je zbog ateizma u prošlom društvenom sustavu za većinu stanovnika u Hrvatskoj Crkva bila nepoznata, on je držao bitnim predstaviti je vjernicima i široj javnosti. U prvom se dijelu članka, stoga, prikazuju naglasci njegove misli o porijeklu, naravi, poslanju i službi Crkve i to u svjetlu službenog nauka Drugoga vatikanskog koncila. Drugi dio članka pokazuje Kuharićev istančan smisao za uočavanje i isticanje bitnoga kao i lakoću i jednostavnost u prenošenju poruke. Polazeći s kršćanskog kuta motrenja on u središte postavlja teme koje su izuzetno važne za razumijevanje, ali i daljnje usmjerenje pojedinca, društva i države. Uz društveno-politički vid govora o demokraciji, zajedničkom dobru, političkim strankama i slobodnom izboru Kuharić naročito stavlja naglasak na njihovu etičku dimenziju. U trećem se dijelu članka prikazuje Kuharićevo stajalište o suodnosu Crkve i države u novim okolnostima, njihovi prostori autonomije i suradnje oko zajedničkog dobra pojedinca i zajednice. Iako bi se prikazano moglo nazvati općenitim i poznatim, konkretne okolnosti kao i mentalitet određenog naroda čine da ono općenito i poznato bude prepoznato i vezuje se upravo uz pojedini narod. Kardinal Franjo Kuharić je tom nimalo lakom zahtjevu nedvosmisleno dao svoj doprinos. ; New circumstances bring new challenges that need to be addressed. In order to reach an adequate response and sought-out success, it is important to disentangle all the relevant unknowns. At the beginning of the nineties of the past century democracy, pluralism of thought, numerous political parties and elections, rights and freedoms all found their place in the Croatian society. However, since this society had no democratic tradition and no tradition of practical implementation of democracy, it was, at that time, characterised by the state of confusion and ignorance. The importance of knowing each and every subject is especially needed in a pluralistic society. Cardinal Franjo Kuharić was well aware of this fact. Since the atheism of the former social system made the Church unknown to the most of the citizens of Croatia, he considered of utmost importance the task of introducing the Church to the faithful and to public. Therefore, the first section of this article presents the highlights of his thought on the origins, the nature, the mission, and the service of the Church in light of the official teaching of the Second Vatican Council. The second section of the article proceeds by showing Kuharic's nuanced sense for noticing and pointing out what is important as well as the levity and simplicity with which he was able to convey a message. Starting from a Christian point of view, the Cardinal emphasises the issues which are extremely important for understanding and a further guidance of an individual, society, and state. Beside the social-political part of his discourse, which treats issues like democracy, common good, political parties, and free elections, the Cardinal also emphasises the ethical dimension of these issues. The third section of this article shows Kuharic's position on the Church-state relation in the new circumstances, their respected areas of autonomy and their cooperation on those matters that constitute the common good of individuals and community. Although the article shows the matters which might be considered quite general and well-known, the concrete circumstances and the mentality of a certain nation have a capacity to transform what is general and well-known into what is specific for a certain nation. Without doubt, Cardinal Franjo Kuharić managed to give his contribution to this uneasy task.

The article is a critical analysis of Husserl's essay, "The Crisis of European Sciences and Transcendental Phenomenology" (1937). The author first outlines Husserl's diagnosis of the crisis of science, philosophy, & culture, followed by the elements & the mechanisms of that crisis. The root of the crisis of European science & culture lies in foregoing the genuine productive humanity. The authentic humanity cannot be based nor explained from its objectifications but solely through the analysis of its productive imagination. The author also deals with the crisis of spiritual sciences, which he claims have brought about the loss of insight into the ultimate purpose of the existence of Europe as a brainchild of the historical humanity. Adapted from the source document.

In autumn 1795, Kant published his essay Treatise on Perpetual Peace: A Philosophical Outline. In it he shows how reason is related to the historical nature of man. Can human knowledge become practical or does it only occur in the pure region of divinity, mathematics, & nature? Can human reason be operative in the sphere of public activity? In other words, the way reason relates to politics is analyzed. Kant's thesis is that peace is the foundation & the norm of the political, an opinion that makes him part of the long tradition of European humanistic thought. We examine The First & The Second Definitive Article on perpetual peace as well as The Second Appendix (The Secret Article of Perpetual Peace) & consider them as a sign of great respect & admiration for the Konigsberg philosopher. Kant's integral text will be published as a part of the Minerva series by the publishing firm Politicka kultura. Adapted from the source document.

In autumn 1795, Kant published his essay Treatise on Perpetual Peace: A Philosophical Outline. In it he shows how reason is related to the historical nature of man. Can human knowledge become practical or does it only occur in the pure region of divinity, mathematics, & nature? Can human reason be operative in the sphere of public activity? In other words, the way reason relates to politics is analyzed. Kant's thesis is that peace is the foundation & the norm of the political, an opinion that makes him part of the long tradition of European humanistic thought. We examine The First & The Second Definitive Article on perpetual peace as well as The Second Appendix (The Secret Article of Perpetual Peace) & consider them as a sign of great respect & admiration for the Konigsberg philosopher. Kant's integral text will be published as a part of the Minerva series by the publishing firm Politicka kultura. Adapted from the source document.

Rad se bavi temeljnim karakteristikama dogmatskog mišljenja, posebno imajući u vidu odnos prema stvaralačkoj biti čovjeka. Problematizirajući razvoj čovjeka i njegove (samo) percepcije u uvjetima poželjne jednoznačnosti i limitirane slobode, rad ukazuje na neophodnost stalnog prevladavanja danih mogućnosti, te istaknuti značaj slobodarskih, antidogmatskih praksi u cilju ozbiljenja humanističke filozofije. Referirajući na temeljne pretpostavke filozofije Danka Grlića, rad ispituje konsekvence političke instrumentizacije Marxa, upozorava na jednodimenzionalnost dogmatskog mišljenja i naglašava antidogmatsku prirodu izvornog marksizma. ; The paper deals with basic characteristics of dogmatic thinking, taking into consideration especially the relation towards the creative essence of the human being. Discussing the development of human being and its (self)perception in the conditions of desirable uniformity and limited freedom, the paper strives to point at the inevitability of continuous overcoming of given possibility and point out the meaning of candid, antidogmatic practices aimed at making the humanistic philosophy come to be. Referring to the basic assumptions of Danko Grlić's philosophy, the work examines the implications of Marx's political instrumentalisation, draws attention to the one-dimensionality of dogmatic thinking and emphasises the antidogmatic nature of original Marxism.

Na Veliki petak 1494, 28. ožujka, u Sikstinskoj kapeli, pred papom Aleksandrom VI. (Borgiom) i članovima papinskog dvora rapski arhiđakon Martin Nimira održao je – dakako, na latinskom – propovijed o Muci; njezinu je pisanu verziju u travnju iste godine u Rimu tiskao Eucharius Silber. Propovijedati pred papom za vrijeme mise značajan je društveni uspjeh; objaviti održanu propovijed dodatno ističe njezinu važnost; pa ipak, Nimirin su život i djelo do danas u povijesti hrvatske i novolatinske književnosti neistraženi. Donijet ću ovdje osnovne podatke o Nimiri, društvenom kontekstu njegove propovijedi, o strukturi tog djela i njegovim kurijalno-humanističkim obilježjima te recepciji (knjižicu je posjedovao Marko Marulić, a 1522. nekoliko je Nimirinih stranica u svoje djelo uvrstio Giovanni Mercurio da Vipera). ; On Good Friday 1494, Martin Nimira, archdeacon of Rab and scion of a wellregarded Rab family, delivered a sermon on the Passion to Pope Alexander VI and members of the papal curia. After April 3 that same year the sermon was printed in Rome by Eucharius Silber. Nimira built his career in the Papal States of Italy as a client of the cardinal of Siena Francesco Todeschini Piccolomini (1439–1503); some years earlier, in March 1487, Nimira had already preached before the Roman cardinals, on the feast of Saint Thomas Aquinas in the Dominican church of Santa Maria sopra Minerva. Nimira's known writings and activities (a poetic prayer for the health of the cardinal Todeschini Piccolomini Hecatosticum carmen ad Christum optimum maximum pro cardinalis Senensis salute, perhaps in 1488; his copyediting of the Politics of Aristotle translated by Leonardo Bruni and commented on by Thomas Aquinas and Ludovico Valenza, 1492) suggest Nimira was a curial humanist, dependent on the patronage of the Roman court and its cardinals. Nimira's sermon on the Passion, in the printed edition dedicated to the cardinal Bernardin López de Carvajal (d. 1523), bishop of Cartagena, Spain, displays Nimira's learning, his command of theological, philosophical and lyrical registers of expression, as well as oratorical elegance and a readiness to adopt Cicero's rhetorical models (sentences from speeches Against Verres 2, 5, For Publius Quinctius and For Aulus Cluentius, as well as the famous fragment of Gaius Gracchus reported by Cicero in On the Orator). The sermon has an introduction, two main parts, and a short closing prayer for God's mercy, especially to the Pope. The first part is philosophical (in Nimira's words, stemming from ingenium), the second part lyrical (arising from pietas). The philosophical part considers the necessity of Christ's Passion and death, touching also on the suffering of the good and the success of the evil in this world, while the lyrical part shows how Christ suffered and died. There is a prosopopoeia of the Virgin Mary, and the piercing of Christ's body is seen as the culmination of his suffering. The Jews (including Judas Iscariot) are presented as the main enemies, their faith as utterly wrong and depraved (confirmation is presented in a collage of biblical quotes), and the piercing of Christ's body is seen as their most terrible crime. The extremely strong antisemitic tone of Nimira's sermon might have been set partly by the tradition of the liturgical Improperia as part of the observance of the Passion, partly by the rhetorical need to contrast blame (of the Jews) and praise (of Christ), but possibly also by the antisemitic leanings in the circle of Nimira's acquaintances: these must have included Antonio Lollio, the secretary of the cardinal Todeschini Piccolomini, who had already in 1486 composed another highly antisemitic sermon before the Pope, and the Dominican Paolo Moneglia from Genova, who as the magister Sacri palatii chose Nimira as the preacher for the Good Friday of 1494; in April of the same year Moneglia was appointed inquisitor of the March of Genoa, which was under strain because of the influx of large numbers of Sephardic Jews and Marranos expelled from Spain and Sicily (later, in Rome in 1498, Moneglia led a spectacular auto da fé of several hundred Marranos in front of St. Peter's Basilica). The success of Nimira's sermon can be inferred from the privileges granted to his family by the cardinal Todeschini Piccolomini later in 1494, from the relatively large number of printed copies of Nimira's small book that survive today (32 in public libraries), from the record of Nimira's preaching in the diaries of Johannes Burchard, papal Master of Ceremonies, and from those who read Nimira's sermon during the Renaissance: we know that a copy of the sermon was owned by Marko Marulić, and that Giovanni Mercurio da Vipera (bishop of Bagnoregio 1523–1527) quoted extensively from the philosophical part of the sermon in his Contra a recto divini cultus itinere aberrantes (Rome 1522). We present an edition of Nimira's sermon following a digital facsimile of a copy in Bavarian State Library. In the edition, the abbreviations are expanded, orthographic variants of ae, u and i are removed, the punctuation is modernized, the spelling and capitalization standardized. Nimira's explicit and implicit textual sources are identified wherever possible.

The author analyzes the development of the Christian Democratic Union (CDU) as a federal party & states its ideological & programmatic objectives. The inauspicious experience of the Weimar Republic as well as the disastrous aftermath of the reign of National Socialism played the pivotal role in the shaping of the CDU. There have been attempts to fill in the ethical vacuum following the collapse of National Socialism by Christian humanism. The author focuses next on the Ahlen program (1947) & the Hamburg (1953) & Berlin (1968) party conventions. Particularly highlighted is the period between 1969 & 1982, the era of program modernization. In closing, the author looks into the current party standings in Germany today. Adapted from the source document.