Suchergebnisse

In this article the traditional and modern elements of the identity of Serbs in Croatia are analysed. The author identifies the following key elements or markers of this identity: Christian Orthodox faith, use of Cyrillic alphabet, social and political preferences and values, concern for the status of their ethnic community, loyalty to specific organisations that represent their community, and memories of the Second World War, i.e. loyalty to Partisans. This article presents results of in-depth interviewing of a large number of ethnic Serbs from different regions of Croatia. The author concludes that following the disintegration of Yugoslavia, Serb identity in Croatia has been through an ambivalent process. On one hand, there is a process of re-traditionalisation and 'reviving of identity', which had been neglected in the times of Yugoslavia. On the other hand, due to the war of the 1990s, Serb ethnic community in Croatia has been significantly reduced, and there are new fears - especially of the trend of assimilation. Many Serbs have left Croatia and will not return. Thus, it is possible that the Serb community is facing disappearance. Adapted from the source document.

How is law as both a set of standards of conduct and a way of reasoning related to politics, economy and culture? The approach to the problem taken in the paper is practical and instrumental rather than theoretical for its own sake. The aim is to appraise the subject-matter with a view of facilitating its change towards the basic values of the inquiry. Since the values are postulated by a stipulative definition of law, which implies relations of law to politics, economy and even culture, it may appear that the approach unduly trivializes rather than solves the problem. The approach may nonetheless be valid, if the stipulated definition of law is sufficiently integral, that is, inclusive. To that end the paper attempts to integrate into the stipulated definition of law three major philosophical traditions, which are still building blocks of -- and hence the keys to -- contemporary doctrines and cultures. In the classical (ontological) key (which is analysed in the first part of the paper) law is conceived of as a constituting and correcting aspect of the whole consisting of politics, economy, law and religion qua centerpiece of culture. In the modem (epistemological) key (analysed in the second part of the paper) ideas of law range from the conceptions that law is the constituent of modem social systems and hence an indispensable means of identifying modem social phenomena to the theories that law, as well as politics, economy and culture, is a phenomenon reducible to its natural causes. In the contemporary (linguistic) key (also in the second part) law, which is the constituent even of religion, can be understood only from within of the culture -- including politics and economy -- into which it is woven. The three traditions differ most markedly in their views of the contact between reason and action. In contrast to the classical tradition, which recognizes that reason can be action-guiding, reason and action are in the epistemological key separated by a logical gap, whereas in the linguistic key they are hardly distinguishable. The triple solution of the problem of inquiry increases both heuristic and practical potentials of the stipulated definition of law. By integrating diverse philosophical traditions, the definition is serviceable to the integrity of a pluralistic legal order, that is, to achieving the postulated basic values within the limits of the law. However, the approach taken in the paper, while more inclusive than more partisan approaches, is still merely an approach which is in the final analysis also partisan. Moreover, when seen from a culture that has not been integrated by the definition, the approach may be parochial or even inimical. Adapted from the source document.

How is law as both a set of standards of conduct and a way of reasoning related to politics, economy and culture? The approach to the problem taken in the paper is practical and instrumental rather than theoretical for its own sake. The aim is to appraise the subject-matter with a view of facilitating its change towards the basic values of the inquiry. Since the values are postulated by a stipulative definition of law, which implies relations of law to politics, economy and even culture, it may appear that the approach unduly trivializes rather than solves the problem. The approach may nonetheless be valid, if the stipulated definition of law is sufficiently integral, that is, inclusive. To that end the paper attempts to integrate into the stipulated definition of law three major philosophical traditions, which are still building blocs of -- and hence the keys to -- contemporary doctrines and cultures. In the classical (ontological) key (which is analysed in the first part of the paper) law is conceived of as a constituting and correcting aspect of the whole consisting of politics, economy, law and religion qua centerpiece of culture. In the modern (epistemological) key (analysed in the second part of the paper) ideas of law range from the conceptions that law is the constituent of modern social systems and hence an indispensable means of identifying modern social phenomena to the theories that law, as well as politics, economy and culture, is a phenomenon reducible to its natural causes. In the contemporary (linguistic) key (also in the second part), law, which is the constituent even of religion, can be understood only from within of the culture -- including politics and economy -- into which it is woven. The three traditions differ most markedly in their views of the contact between reason and action. In contrast to the classical tradition, which recognizes that reason can be action guiding, reason and action are in the epistemological key separated by a logical gap, whereas in the linguistic key they are hardly distinguishable. The triple solution of the problem of inquiry increases both heuristic and practical potentials of the stipulated definition of law. By integrating diverse philosophical traditions, the definition is serviceable to the integrity of a pluralistic legal order, that is, to achieving the postulated basic values within limits of the law. However, the approach taken in the paper, while more inclusive than more partisan approaches, is still merely an approach, which is in the final analysis also partisan. Moreover, when seen from a culture that has not been integrated by the definition, the approach may be parochial or even inimical. Adapted from the source document.

The author discusses the position of the Scandinavian welfare state model in the Scandinavian partisan system and the electoral corps. He proceeds from the Esping-Andersen's typology of welfare states and shows how the Scandinavian model stands out from other countries by the principles of universality, solidarity and level of taxation and by insistence on full employment. Insights of historical institutionalism suggest a corporatist nature of decision-making in Scandinavia and a strong influence of interest groups formed due to the class splits. It is shown that the tripolar structure of the partisan system is characterized by stability and persistence. Research shows the parties' slight tendency to reduce the welfare state, but also the existence of ideological differences on the issue of liberalization. Attitudes of the electorate, on the other hand, show a stable support of the welfare state and an increase of skepticism toward a comprehensive state apparatus. An expansive welfare state seems to be the raison d'etre of Scandinavian politics. Adapted from the source document.