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Regardless of the role religion plays in the world today, ie despite the significant deprivatization of faith in the sociocultural space & in politics, contemporary Czech sociology of religion is in rather poor shape. The author presents a number of factors to explain this, including the legacy of the communist regime, & low levels of church attendance in the Czech Republic, the latter having been erroneously interpreted as non-religiosity. But the author focuses mainly one other reason: the discordant legacy of Czech pre-communist sociology of religion & the neighboring field of social studies. Two different traditions of the subject are identified - the 'profane' sociology of religion, founded by T. G. Masaryk, & Catholic religious sociology. Although the former legacy declared itself non-religious & even anti-clerical, in the case of many of its followers this claim was only partially true. In the 1930s & 1940s, when they (especially Prague's sociological school, which formed a certain opposition to Masaryk) turned more toward Durkheimian attitudes, they emphasized, for example, their own religious experience as a necessary tool for understanding piety. On the other hand, Catholic religious sociology was closely related to church activism, policy, & contemporary social work, ie, strictly conservative & anti-modern. Its way of understanding modern society was discounted by the former group of scholars, though to at least some degree, the two legacies shared similar methodological approaches. Both certainly seem outdated today, but their theoretical & methodological discussions & their findings remain of importance. Consequently, a re-thinking of these legacies & their theoretical backgrounds is still significant for the sociology of religion today.

In many of its areas, the writing of music history in Germany is characterised by the Romantic music outlook and its "Two-World-Model": the real world is seen as opposing the ideal world of music as a higher existence of ideas and ideals. Art music in the emphatic sense, commonly designated as serious music, pretends to represent that ideal world and makes claims to truthfulness. The science of music actually believes it is able to prove the universality of these claims. A large part of musicological publications are characterised by this assumption. However, a public discussion among musicologists as to whether such writings should belong to the field of theology rather than to historico-critical historiography (as a science in the strict sense) is non-existent. As a result, our field has not only disappeared from a public sphere that wishes to leave those claims to small elitist circles, but has also encountered a growing lack of understanding among other disciplines, even to the point of mockery. It would suffice here to refer to the lawyer Bernhard Weck, who wrote with regard to Beethoven's Opus 112: "Only musicology could prove that 'political ideas of freedom can be expressed through gestures of sound.'" ; У многим својим сегментима, писање историја музике у Немачкој карактерише романтичарска визура и њен "модел два света": реални свет се посматра као супротстављен идеалном свету музике као вишем ступњу постојања идеја и идеала. Уметничка музика у изворном смислу, обично означена термином "озбиљна музика", претвара се да представља тај идеалан свет и претендује на истинитост. Наука о музици заиста верује да може да докаже универзалност ових тврдњи. Знатан број музиколошких публикација карактерише ова претпоставка. Међутим, јавна дискусија међу музиколозима о томе да ли такви списи треба да припадају области теологије, а не историјско-критичкој историографији (као науци у строгом смислу) не постоји. Као резултат тога, наше поље није само нестало из јавне сфере, која жели да те тврдње остави малим елитистичким круговима, већ је наишло и на све већи недостатак разумевања међу другим дисциплинама, чак и до тачке ругања. Довољно је да се позовемо на речи адвоката Бернарда Века (Bernhard Weck), који је у вези са Бетовеновим опусом 112 написао: "Само музикологија може доказати да се 'политичке идеје слободе могу изразити звучним гестовима'." ; Часопис је индексиран на http://doiserbia.nb.rs/, http://dais.sanu.ac.rs/handle/123456789/914 и у међународној бази ProQuest. / The journal is indexed in http://doiserbia.nb.rs/, http://dais.sanu.ac.rs/handle/123456789/914 and in the international database ProQuest. Издавање ове публикације подржали су Министарство културе и информисања Републике Србије, Министарство просвете, науке и технолошког развоја Републике Србије и СОКОЈ - Организација музичких аутора Србије / The publication of this volume was supported by the Ministry of Culture and Information of the Republic of Serbia, the Ministry of Education, Science and Technological Development of the Republic of Serbia and SOKOJ - Serbian Music Authors' Organization

The paper starts from the hypothesis that current religious change may be best approached within the categorial framework not of a sociology of religion, conceived of and practiced as a sociology of religion of individuals and value but a political sociology of religion (Guizzardi) focused upon political exchange aimed at generating legitimacy and, therefore, creating consensus. Two current complementary trends of religious change, described as politization of religion and religionization of politics (Robertson), are interpreted in such a way. Firstly, some aspects of the current politization of religion have been ... described, and, secondly, the crucial aspects of religionization of politics, projected primarily upon the background of transitional processes in former Yugoslavia have been identified and analysed. (SOI : PM: S. 206)