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The author analyzes Rawls's concept of the overlapping consensus in the light of the recently published set of instructions of the Vatican's Congregation for the doctrine of the faith about the participation of Catholics in political life. Rawls introduces the idea of the overlapping consensus as an institutional mechanism aimed at avoiding imposing a comprehensive moral, philosophical, or religious doctrine on all citizens & thus preserving the pluralism of values of contemporary liberal-democratic societies. By comparing the basic outlines of Rawls's theory of political liberalism with the set of instructions of the Catholic Church about the participation of its flock in political life, signed by Cardinal Ratzinger, the author challenges the viability of this concept of Rawls's, as well as the possibility of reconciling the liberal notion of the citizen with the Catholic ideal of the participation of believers in the political life of their communities. 6 References. Adapted from the source document.

The author first defines the various facets of globalization in today's world, emphasizing the key changes that are intensifying communication among peoples, nations, & cultures all over the world. However, parallel to this, there are other pressing problems: from the ecological crisis, to the realization of human rights, to the anomie of life & work. All this proves that globalization is not only an economic & technical but, ultimately, practically an ethical & political issue. Along the lines of Hegel's philosophy of world history & Aristotle's practical philosophy, the author has come to view contemporary globalization as a step forward for world civilization, ie, as a possibility for the realization of freedom & a good life. Globalization, of course, scares people with its unpredictability & the erratic development of "global society," which (in line with Beck's distinction between the First & the Second Modernism) today is represented as a society of nation-states, on the one hand, & a "global society of transnational actors," on the other. Due to the increasing globalization & the danger of reducing all beings to things, it is central to point out that a human being is not a thing among other things, & that the appreciation & realization of life requires nurturing & cultivating the variety of human knowledge pertinent to different spheres of the historical world of life. Thus, the relevance & the role of practical philosophy is gaining significance regarding the -- to the historical Being -- proper understanding & fulfillment of human potentials in today's world. Adapted from the source document.

Supilo, one of the most significant Croatian politicians, left an indelible mark on Croatian political life due to his discerning political judgments. After his attempts to secure the unification of Croatia with Bosnia-Herzegovina within the Austro-Hungarian Empire by means of a joint Croatia-Serbia effort had fallen through, he became one of the most fervent advocates of the unification of all south Slavs within a common state. But he was also the first to recognize the destructiveness of Greater Serbian politics for a harmonious political life of the future South Slavonic state; with the same ardor with which he once advocated unification, he began his fight against it & for the independence of Croatia, hoping in this way to save its territorial & national integrity. Adapted from the source document.

The author presents the central postulates from the latest works by John Rawls & Michael Walzer as the most prominent representatives of liberalism & communitarianism in contemporary American political philosophy & points to their predecessors & parallels in practical philosophy, from Kant & Hegel to Mill & Dewey. Since liberals & communitarians of today do not any longer advocate a "society" or a "community" in the traditional sense, but the "post-traditional" liberal-democratic community in which the liberal principles of justice & human rights can be realized, their thinking is interesting also to those peoples who have set out to build liberal-democratic societies outside the states of the developed West. Naturally, the realization of freedom & human rights depends on the cultural tradition of each people & on the historical "lebenswelt" in general, but also on the virtues of liberal citizens who, in a communal political life, realize "postulates of communality comprised in liberalism" (Walzer) & thus foster a free & good human life. Adapted from the source document.

The author presents the central postulates from the latest works by John Rawls & Michael Walzer as the most prominent representatives of liberalism & communitarianism in contemporary American political philosophy & points to their predecessors & parallels in practical philosophy, from Kant & Hegel to Mill & Dewey. Since liberals & communitarians of today do not any longer advocate a "society" or a "community" in the traditional sense, but the "post-traditional" liberal-democratic community in which the liberal principles of justice & human rights can be realized, their thinking is interesting also to those peoples who have set out to build liberal-democratic societies outside the states of the developed West. Naturally, the realization of freedom & human rights depends on the cultural tradition of each people & on the historical "lebenswelt" in general, but also on the virtues of liberal citizens who, in a communal political life, realize "postulates of communality comprised in liberalism" (Walzer) & thus foster a free & good human life. Adapted from the source document.