Brendiranje gradova s nasilnom poviješću obilježeno je srcima, no kakva ljubav pogoduje uspostavljanju i unaprjeđivanju demokratskih zajednica – i kako umjetnici ovoj temi mogu pristupiti na vjerodostojan način? U Belfastu, u Sjevernoj Irskoj, dužnosnici su odlučili srušiti zgradu umjetničke škole, nazvanu po Orfeju, prvome umjetniku i graditelju mira koji je riskirao smrt za ljubav svoje žene i bio brutalno ubijen. Ovaj esej bavi se radom Sandre Johnston, koja se tamo školovala, a kasnije i predavala. Sama žrtva nasilja, svojim hrabrim performansima, instalacijama i videografijom analizira i prikazuje ljubav koja prihvaća: nešto što Martha Nussbaum ističe kao vjerodostojan odraz zrelog, demokratskog stava. ; City branding of contested cities with violent histories has taken hold of hearts, but what kind of love is conducive to establishing and furthering democratic communities - and how can artists approach this subject matter in a credible way? In Belfast, Northern Ireland, officials decided to demolish the art school's building, named after Orpheus, the first artist and peace-builder, who braved death for the love of his wife, and was brutally murdered. This essay reflects on the work of Sandra Johnston, who studied and then taught there. Herself a victim of violence, her courageous performance, installation and video work analyses and models accepting love: that which Martha Nussbaum put forward as credible reflection of a mature, democratic attitude.
U radu se ljubav poima kao kulturna pojava čije značenje je, za pojedinca, rezultat različitih diskursa o ljubavi. Dok je jedan od njih diskurs o romantičnoj ljubavi te ulazak u brak, koji se na nju nadovezuje, a potom i zasnivanje obitelji (Giddens 1992; Illouz 2012), diskurs o demokratskoj i fluidnoj ljubavi obuhvaća "odstupanja" od takva slijeda (Giddens 1992; Bauman 2003). Uvidom u različite narative, znanstvene i kolokvijalne, u radu se problematizira stvaranje predodžbi o budućoj ljubavnoj vezi i braku. ; In the paper love is perceived as a cultural phenomenon the significance of which – for the individual – is the result of different discourses on love. One of them is the discourse on romantic love and its follow-up, marriage and family (Giddens 1992; Illouz 2012). On the other hand, the discourse on democratic and fluid love covers "departures" from such a sequence (Giddens 1992; Bauman 2003). After due consideration of different (scientific and colloquial) narratives, the paper problematises the development of ideas about future love relationships and marriage.
Dostoevsky's spirit is broken by a difficult childhood, years of imprisonment and forced military service in the difficult conditions of remote Russia, and the shackles of married life with the "sick, hysterical widow ". Wandering through dreamy Europe made him aware of the attachment to the Russian homeland and revealed love and allusion of peace; he falls in love with Ana by dictating the text of the "Gambler ", which will provide them with bread and shelter in the days of losing the gambling luck and questionable existence. In his wandering through Europe as the "land of holy wonders", Dostoevsky informs us through the confessions of the gambler Alexei about the temptations of the "world" addicted to the gambling table. The significance of divisive passions is questioned: those towards women, love and even more, gambling, destructive, demonic. In 27 days while he was presenting Ana with the thoughts of the main character of the "Gambler ", and she was recording them in a transcript, the writer was going through his own agony. The novel will see the light of day, but unlike Alexei, a character waiting for a new tomorrow to decide on ending a life driven by an unhealthy addictive habit, Dostoevsky, after the novel ends, experiences catharsis and sails into economic security by taking royalties for this and subsequent novels. As when after a stormy night at sea, a sunny morning dawns, a hint of love, happiness and the desired family peace is prayed to the author. Ana will focus the writer, a gambler, on family life and caring for children, and abduct him from addiction by sailing with him to the next "storm". The basic theme of the novel – the obsession with gambling – is the experience of Dostoevsky, a writer with "a heart in which God and Satan fight, and the pledge is human life." In the days when in the hustle and bustle of modern life, COVID-19, complete human alienation and escalation of violence we turn to the spiritual, looking for a way out in the metaphysical, surreal, healing and nurturing, andrational and explainable does not offer a final answer, someone seeks a way out of addiction and someone in a classic, something familiar and valuable. Or in metaphysics that goes beyond the physical and the knowable, in an attempt to reach the higher, the spiritual. The return to the great connoisseur of the human psyche, Dostoevsky, in a return to the interest in man, the inspiration of the human and the humane, but also the space behind knowable and the "metaphysical drama". The idea of the French writer Albarez that for Dostoevsky, "in contrast to most other novelists, man is primarily not a biological, social, economic, psychological, but a metaphysical being", becomes understandable. ; U danima kada se u užurbanosti suvremenog života, žrtava COVIDA 19, posvemašnje ljudske otuđenosti i eskalacije nasilja, okrećemo duhovnom tražeći izlaz u metafizičkom, nadrealnom, ljekovitom i njegujućem, a racionalno i objašnjivo ne nudi konačni odgovor, netko izlaz traži u sredstvu ovisnosti, a netko u klasici, nečem poznatom i vrijednom. Ili metafizici koja ide dalje od fizičkog i spoznatljivog, u pokušaju dosizanja višeg, spiritualnog. Povratak velikom poznavaocu ljudske psihe, Dostojevskom, povratak je interesu za čovjeka, inspiraciji ljudskim i humanim, ali i prostoru iza spoznatljivog i "metafizičkoj drami". U skitnjama Europom, Dostojevski nas, kroz ispovijest kockara Alekseja izvještava o iskušenjima "svite" ovisne o kockarskom stolu. Propituje se značaj razdorne strasti: i one prema ženi, ljubavne, a još više, kockarske, rušilačke, demonske. Misao francuskog pisca Albaresa da je za Dostojevskog, "u opreci prema većini ostalih romanopisaca, čovjek primarno ne biološko, socijalno, ekonomsko, psihološko, nego metafizičko biće", postaje razumljivom.
U prvom dijelu članka, autor ispituje pitanje trubadurske subjektivnosti. Subjekt pjesme najavljuje samogubljenje, napuštanje postojećeg stanja stvari i samopredavanje, ali u tome ne vidi tragediju, već izvor istinske radosti. Ljubav zaslužuje žrtvu, ona je vrijedna cjelokupnog ljudskog htijenja, ali nije konvencionalna ljubav, nije ni bračna ni porodična, već je eterična i poetična ljubav prema Gospi. Za sve što može biti vezano uz takvu ljubav smatramo da je daleko prikladniji prijevod radosna nauka jer preciznije označava trubadursku poantu od uobičajenog prijevoda vesela nauka. Ono što posebno začuđuje kod naslijeđenog rješenja potpuno je promašivanje trubadurske posebnosti jer se riječ nauka može dovesti s njom u vezu jedino ako se prethodno stavi pod znakove navoda (što je i Nietzsche izričito učinio). Riječju, autor zaključuje da je demokratski naučnik sretan i optimističan, dok Nietzscheov »radosni« naučnik ne preza svima javno pokazati svoje patničko lice. Trubadurska patnja zbog daleke i neostvarive ljubavi neobično je blizu Nietzscheovoj patnji u suvremenom svijetu koji kao da nije u stanju živjeti u svijetu dalekog i odsutnog Boga. ; In the first part of the paper, the author tackles the question of troubadour subjectivity. The subject of the poem announces the losing of oneself, abandonment of the existing state of affairs and self-surrender, but sees no tragedy in it, for a source of genuine joy. Love deserves sacrifice, it is worthy of all human desire, but it is not a conventional love, neither marital nor family love, rather, it is an ethereal and poetic love for Our Lady. For everything that may be related to such love, we believe that a far more appropriate translation of gaya scienza is a joyful lesson, for it signifies far more to mark the troubadour point than the usual [Croatian/Serbian] translation cheerful doctrine. What is notably striking about the inherited solution is the complete misapprehension of the troubadour point, as the word science can only be associated with the troubadour wisdom if it is previously put in quotes (which Nietzsche explicitly does). In short, the author concludes that a democratic scientist is happy and optimistic, while Nietzsche's »joyful« scientist does not hesitate to show his anguished face publicly. The troubadour's anguish for distant and unrealizable love is peculiarly close to Nietzsche's suffering in a modern world that seems unable to live in a world of a distant and absent God.
(Originally published in German in the journal Wandlungen [1947, 2, 6], & later as a chapter in the book "Ich wunschte ein Burger zu sein." Neun Versuche uber den Staat [("I Wanted to Be a Citizen." Nine Essays on the State) Frankfurt am Main: Suhrkamp, 1967]). First the author discusses the distinction between the homeland & the country. Although a country is not a homeland, nevertheless the attitude of an individual to it is not a natural fact since it contains a spiritual dimension. On the other hand, the notion of the homeland -- besides its political/spiritual elements -- contains a natural element. The author investigates the attitudes that we have towards our homeland & how they can be regulated by law. He claims that only the civil constitution is the homeland constitution, ie, that there is no homeland in despotism. He then uses the example of Prussia, where patriotic sentiments emerged without the republican institutions. The military replaced the republic, & the love for the homeland turned into the willingness to serve & sacrifice, & not into the "love of law." The author promotes the concept of the homeland that is neither nature nor idea but a medium of our own free activity that reinforces the good. One need not serve the homeland as an underling but can manifest their love of it in an informed & free discussion among citizens about the concepts of the just & the unjust. In this way the notion of the homeland is linked not only to the written constitution but to the working constitution in which the citizens partake daily & thus amplify it. Adapted from the source document.
This brief note introduces three Croatian translations presented in this journal issue of articles by German authors & identifies the source from which they were taken. Focus is on the pertinence of these essays on patriotism, nationalism, homeland, & state to the current situation in Croatia where both the political Left & Right are zealously engaged in building a state based on unconditional love for the country & its identification with an ethnically homogeneous nation. The nationalism of Nazi Germany & post-Yugoslavian Croatia are also compared. Z. Dubiel
The critical function of the Church & theology throws some light on the general nature & place of criticism in human relations, & particularly on the role of opposition in politics. From the standpoint of the Church & theology the role of opposition is not untoward in itself, it is a positive component of political life in democracy. The article lists a number of major civilizational problems that require the useful & necessary criticism by the Church & theology. It is also the opposition's duty to use their political clout to make key political protagonists pay due attention to the Church & theology & in this way enable them to fulfill their positive social role. The opposition's activities should be founded on truth, justice, & the exclusion of hatred & even love (utopia?). Adapted from the source document.
The weight of religious adages such as "thou shall not hate" & "love your enemies" in the Croatian patriotic war is analyzed. The author concludes that their influence was manifested in a lower combat readiness, in a willingness to sign peace agreements subject to change at the expense of Croatian interests, in a proclivity for releasing enemy prisoners, in the bigger Croatian body count because enemy soldiers were medically treated as well, & in an increased propensity for accepting refugees & displaced persons. These norms also curbed the number of massacres. The author's conclusion is that there is a substantial danger that the emotions triggered by the enemy's brutality will be vented in uncontrollable outbursts of hate. 5 References. Adapted from the source document.
The ethical distress of the (post)modern world stimulates and directs us to reflect our ethical and cultural grounds. Man is a transcendent being. He cannot reach or put in order immediate goods he needs if he is not prepared to acknowledge the grounds of his person and develop the virtues of prudence, love, hope, faith, wisdom, justice, courage, temperance etc. These are ethical questions concerning different worldviews and cannot be solved only by scientific methods. Many people who in the past did not care for religion as such, now take seriously religious personal and societal aspects of humane life. The fundamental crucial questions of man are ethical questions. They are in various ways related or perplexed with the question of faith and of science.
The author analyzes the denotative, the connotative, & the metrical meaning of the term national feeling. Then he goes on to talk about the national feeling of Croats who used to have many problems connected with national identification. Their patriotism was channeled towards the creation of their own state. Because of that they were accused of nationalism, chauvinism, & genocidal tendencies. Despite that, they opted for a state of their own, managed to defend it from the armed aggression of a numerically & technically incomparably stronger enemy, thanks to social integration brought about by patriotism & love of country. However, owing to the constant pressure, the national feeling was accompanied by a feeling of guilt so that one fraction of Croats adopted the negative national identification. 2 Tables, 3 Graphs, 14 References. Adapted from the source document.
Politics is here defined as an activity & an area of human life that concerns power & its exercise. Though power by itself is morally neutral, it often serves as a means of enslaving other people & as such is a moral challenge for Christianity. Christianity does not give precedence to a certain political philosophy nor does it proscribe a certain form of government. However, the Christian understanding of love is a source from which many principles that serve as Christians' guidelines in politics spring: restraint, patience, readiness to compromise, recognition of one's mistakes, not yielding to hate. Christianity equally opposes anational cosmopolitanism & xenophobic nationalism & is in favor of patriotism & altruism as complementary virtues. In conclusion, the author deals with the harrowing political heritage & stresses the importance of a catharsis that should facilitate the transition to a democratic society & politics. Adapted from the source document.
Politics is here defined as an activity & an area of human life that concerns power & its exercise. Though power by itself is morally neutral, it often serves as a means of enslaving other people & as such is a moral challenge for Christianity. Christianity does not give precedence to a certain political philosophy nor does it proscribe a certain form of government. However, the Christian understanding of love is a source from which many principles that serve as Christians' guidelines in politics spring: restraint, patience, readiness to compromise, recognition of one's mistakes, not yielding to hate. Christianity equally opposes anational cosmopolitanism & xenophobic nationalism & is in favor of patriotism & altruism as complementary virtues. In conclusion, the author deals with the harrowing political heritage & stresses the importance of a catharsis that should facilitate the transition to a democratic society & politics. Adapted from the source document.
Sudbinu je književnika – prognanika, uz mnoge u hrvatskoj povijesti, doživio i Vinko Nikolić (1912. – 1997.), dugogodišnji urednik (47 godina!) "Hrvatske revije" koja je povezivala emigraciju s domovinom i pozivala na oprost i pomirbu svih Hrvata. Pjesnik mora i krša, kruha i vina, samoće i nostalgije, religioznih motiva, sjećanja na zavičaj i žudnje za slobodom i zajedništvom, Vinko Nikolić zaljubljenik je u hrvatsku riječ, utjelovljenjeje tragične sudbine hrvatskoga naroda, ali i primjer privrženosti i odanosti domovini. Iako su težina i neizvjesnost svakodnevnoga križa duboko utkani u Nikolićevo stvaralaštvo, pjesnik rijetko izražava sumnju u Božje postojanje i u njegovu pomoć. Od molitvenih obiteljskih susreta do Križnoga puta i prognaničkih dana Krist mu je stalni suputnik (i supatnik). U životnom su mu hodu družice tjelesne i duševne patnje, gorčina, egzistencijalna zebnja, nostalgija i čežnja za zavičajem, ali i snažno domoljublje. U svojim se zahvalnicama, pokajnicama, psalmičkim i prozbenim pjesmama utječe Kristu i Majci Božjoj za pomoć. Sanja i vjeruje u povratak u Hrvatsku. Ritam njegovih pjesama nerijetko podsjeća na naše drevne bugarštice, a slobodni su mu stihovi misaoni, referencijalni i apelativni. Svakodnevni život i stvaralački opus pjesnika i kritičara, esejista i urednika, profesora i nakladnika V. Nikolića dobio je novi sadržaj odlaskom u progonstvo, ali je, srećom, nakon demokratskih promjena oplemenjen povratkom svojemu izvoru te su se Nikolićeva ljubav i žrtva, vjera i nada, bogoljublje i čovjekoljublje duboko ukorijenili u hrvatsku književnu tradiciju. ; Vinko Nikolić (1912 – 1997), the long-time editor (47 years!) of the "Croatian Review", also experienced the fate of the writer – displaced person like so many others in Croatian historythat linked emigration with the Croatian homeland and called for forgiveness and reconciliation of all Croats. A poet of the sea and rocky landscape, bread and wine, loneliness and nostalgia, religious motives, memories of the homeland and the longing for freedom and community, Vinko Nikolić is in love with the Croatian word, and is the embodiment of the tragic fate of the Croatian people but also an example of devotion and loyalty to his homeland. Even though the weight and uncertainty of the daily cross are deeply woven into Nikolić's body of work,the poet rarely expresses doubts about the existence of God and his help. From family prayer meetings to the Way of the Cross and days of exile, Christ is his constant companion (and fellow sufferer). His companions along his life journey are physical and mental suffering, bitterness, existential anxiety, nostalgia and longing for the homelaand, but also a strong patriotism. In his prayers of gratitude and repentance, and his psalm-like and suppliation poems, he calls on Christ and Mother Mary for help. He dreams of and believes in his return to Croatia. The rhythm of his poems is often reminiscent of our ancient bugaršticas and his blank verses are thoughtful, referential and appellative. The everyday life and creative work of this poet and critic, essayist and editor, professor and publisher, received new content with his going into exile, but fortunately, after the democratic changes, was enriched by his return to his origin, and Nikolić's love and sacrifice, faith and hope, love for God and humaneness are deeply rooted in the Croatian literary tradition.
Autor je u radu, na temelju dostupnih izvora, literature, sjećanja najbližih i suradnika fragmentarno prikazao život i rad prvog bjelovarsko-bilogorskoga župana Tihomira Trnskog. Njegovo je djelovanje kao profesora, branitelja, gospodarstvenika i političara 80-ih i 90-ih godina 20. stoljeća ostalo u sjećanju stanovnika grada Bjelovara i bjelovarskoga kraja. Vrijednost Tihomirovoga rada ogledala se prvenstveno u ljubavi prema struci, domovini i napretku svoga kraja. ; In this paper, the author has – based on available sources, literature, memories of his closest family members and associates – presented in fragments the life and work of the first Bjelovar-Bilogora county head Tihomir Trnski. His activities as teacher, war veteran, economic expert and politician in the 1980s and the 1990s have been well remembered by the inhabitants of the town of Bjelovar and its surroundings. The value of Tihomir Trnski's work is primarily reflected in the love for his profession, his homeland and the progress of his native region.
The author shows how Fichte's concept of the nation, although modern, originates in a long philosophical tradition that postulates the importance of the community above that of the individual. Fichte's original philosophy of humanity, inspired by enlightenment & especially Kant, he later transferred to the abstract ethical unit of nation. In it the concept of humanity (later 'nation') is the most general community toward which the individual aspires to become a member because of his longing for the absolute. The general understanding of nations transforms into Fichte's later philosophical hypostasis of the German nation. According to Fichte, only the German nation, as a community tied by a "living language" has general human importance & a world historical mission to be accomplished in the future. The German nation, however, must become a dynamic unit through elevating its people above political & social divisions. This occurs through the education of individuals for love of the nation, based on "true" philosophy (Fichte's philosophical teachings). The author concludes that the concept of a nation in Fichte's later works (in which the relationship between the individual & the state is an educational dictatorship & the complete destruction & individuality) creates a fertile ground for totalitarian, nationalistic ideology. 27 References. Adapted from the source document.