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The author analyses Arendt's attempt at a rehabilitation of political thinking. He describes the influence of Greek and Roman practical philosophy on Arendt as well as her distancing from Martin Heidegger as a non-political thinker. In the end, the author offers an insight into the failure of the Western metaphysics of the political when confronted with the factuality of a specific political life. (SOI : SOEU: S. 65)

The author discusses the works by Croatian and foreign theologians and historians (Ivo Pilar, Alois Hudal, Janko Simrak, Krunoslav Draganovic, Fran Grivec and Dragutin Nezic) about the Serbian Orthodox Church which appeared in the inter-war period. These authors posed a series of questions which are still open for debate today. Pilar describes the Serbian Orthodox Church as an institution which has an important role in the process of Serbian national integration. Hudal analyzes the reasons for the decline of Catholicism in the Balkans, discussing the negative consequences which befell the Roman Catholic Church in the Yugoslav Monarchy, which supported the expansion of the Serbian Orthodox Church. The works of Simrak, Nezic, and Draganovic deal with the complex process of attempting a union between the Roman Catholic Church and orthodox Christians. The author mentions that these writers and their works are not well known to the Croatian public, and that only during the 1980s was more intensive research undertaken by Croatian academics on the topic of the political and cultural activity of the Serbian Orthodox Church. The author concludes the article by suggesting that these works by Croatian and foreign historians and theologians can serve as the basis for further research on this topic. (SOI : CSP: S. 573f.)

The article explores Polybius's view from Book Six of Histories in which he argues that the Roman constitution was superior to other mixed systems of government because it evolved naturally. The novelty of Polybius's approach within the wider classical tradition is examined by contrasting his account with Plato's and Aristotle's. The architecture of the two kinds of mixed constitutions is then compared: the Spartan government is taken as a model of a good planned constitution and the Roman constitution as the best naturally evolving system of government. The main be nefit of the natural constitution over all other constitutions, simple and mixed, is its stability, and the final part of the paper addresses a plausible way in which Polybius thought such a constitution was reached in Rome and situates this historical account within his theory of anacyclosis. ; Tekst se bavi Polibijevim razmatranjima iz šeste knjige Istorija, gde helenski autor tvrdi da je rimski ustav bio nadmoćniji u poređenju sa drugim mešovitim porecima zato što se razvijao prirodno. Novina Polibijevog pristupa unutar šire klasične tradicije ispitana je kroz poređenje njegovih ideja sa Platonovim i Aristotelovim. Zatim, upoređena je struktura dveju vrsta mešovitih ustava – spartanski ustav je primer dobrog planiranog ustava, a rimski ustav je najbolji sistem vladanja koji se razvio na prirodan način. Osnovna prednost prirodnog ustava nad ostalim ustavima, bilo da su čistog ili mešovitog oblika, jeste njegova stabilnost, a završni deo teksta bavi se načinima na koje je Rim došao do takvog poretka i postavlja ovo razmatranje u okvire Polibijeve teorije o anaciklozisu.

The term charisma was first used in theological writings. In the Old Testament literature, the term occurs only twice. However, in the New Testament it occurs seventeen times. It is used by St. Paul in the First Letter to the Corinthians, in the Letter to the Romans, in the Second Letter to the Corinthians. In the political context, the word charisma has been lavishly used in the analyses of national-socialist and stalinist regimes. Charismatic legitimation is, primarily, a feature of various types of dictatorships and no of democratic, constitutional states. This is probably why charismatic aspects are so notorious in most contemporary social theory. (SOI : PM: S. 144)

"Vojničku vladavinu" Monteskje je spominjao u sva tri svoja glavna dela: i u Persijskim pismima, i u Razmatranjima o uzrocima veličine Rimljana i njihove propasti i u spisu O duhu zakona. Međutim, samo je u poslednjem delu ovu proglasio za poseban tip despotije. Taj tip despotije Monteskje je razmotrio na primeru starog Rima i došao do zaključka da se značajno razlikuje od onoga što je obično podrazumevao pod despotijom – onom orijentalnom. Dok je, naime, orijentalna despotija bezvremena, jednostavna i lišena bilo kakve predstave o slobodi, "vojničku vladavinu" kao okcidentalan tip despotije karakterisali bi upravo naglašena kompleksnost i istoričnost u kontekstu pervertiranja slobode: ona bi se mogla razumeti samo kao ishod determinizma koji vodi od urušavanja monarhije preko aristokratske i demokratske republike. ; Montesquieu writes about "military rule" in all of his three main works: in the Persian Letters, in Considerations on the Causes of the Grandeur and Decadence of the Romans, as well as his magnum opus On the Spirit of the Laws. However, only in the last work he defined it as a special type of despotism. Montesquieu analyses this type of despotism by reference to ancient Rome and comes to a conclusion that the Roman example differed significantly from what he usually meant by despotism – that is oriental despotism. He claims, namely, that oriental despotism could be perceived as timeless, simple and devoid of any notion of freedom, while "military rule", as "occidental" type of despotism, would be characterized by its complexity and historicity in the context of perversion of freedom. The "occidental" type of despotism, claims Montesquieu, could be understood only as a stage in a deterministic political development that starts with a collapse of the monarchy that is itself a result of a collapse of the aristocratic and democratic republic.

Cover -- Titelseiten -- Inhalt -- Angela Richter: Laudatio anlässlich der Verabschiedung von Frau Univ.-Prof. Dr. phil. Renate Hansen-Kokoruš -- Dijana Simić & -- Marizela Reithofer Bektić: Predgovor -- Ingeborg Jandl & -- Goran Lazičić: Transkulturalität und Geschlecht in süd- undostslawistischen Kontexten. Eine Einleitung -- Transkulturalität, Geschlecht und kulturelles Erbe -- Walter Kroll: Die Kiever Emblematik im Kulturtransfer des 18. Jahrhunderts. Am Beispiel des kirchenslavischen Emblembuchs Ifika ieropolitika -- Dagmar Burkhart: Genderspezifische Konstruktionen des Honor-Shame-Codes in literarischen Texten -- Marina Protrka Štimec: Govor i šutnja u Fortisovoj "Asan-aginici" Rod i žanr u transkulturalnoj recepciji balade -- Weiblichkeitsimaginationen in transkulturellen Kontexten -- Валерий А. Доманский: Тургенев - переводчик «немецких» альбомовПолины Виардо -- Ольга Б. Кафанова: «Тургеневская девушка». Движение к феминизму -- Наталья Е. Никонова: Итальянский текст периодики Сибири 1890-1910-х гг. -- Wolfgang Eismann: Feminismus, Sex und Gender bei Viktor Pelevin -- Komik, Geschlecht und Gesellschaftsanalyse -- Nenad Veličković: Socijalno i nacionalno u Jazavcu pred sudom Petra Kočića -- Дмитрий Д. Николаев: Трансформация «комизма нормы» в литературе русской эмиграции. Столкновение культурных идентичностей в произведениях Н.А. Тэффи 1920 г. -- Goran Lazičić: "Čudovišta u suknjama" i nove Antigone. Ženski likovi i rodne uloge kod Ranka Marinkovića -- Künstleridentität, Geschlecht und Gesellschaft -- Angela Richter: Umbruchssituationen aus weiblicher Sicht. Eine Re-Lektüre des Romans Kroz Ničiju Zemlju von Vera Obrenović-Delibašić -- Darko Lukić: Spatial and cultural migration, memory in exile. The example of Oliver Frljić.

The two construction ventures mirrored political currents and were affected by politics while themselves making politics. In the aftermath of the regime's backlash following the Croatian quest for more autonomy within the Yugoslav federation, the Cathedral was reduced in size and relocated to an inappropriate site. Builders of the St. Sava's church, meanwhile, defied recommendations by experts to adjust its style to the surroundings or change the location. Even though the authorities offered financial assistance with the construction permit, the Serb church in Split remained unfinished. In the late 1980s as ethnic tensions grew and the multiethnic country was on the brink of war and disintegration, leaders of the Serbian Orthodox Church and propaganda in the capital of Serbia Belgrade exploited the Split case as an evidence of discrimination against the Serbian ethnic minority in predominantly Catholic Croatia. The Serbian Church, utilizing the unfinished temple, also attempted to revive symbolically the ancient Byzantine/Roman disputes over the church community in the ancient city in order to imply that there existed a long tradition and "continuity" of religious disputes in this region. Yet, both the Croatian authorities and the Catholic Church sought to appease the Serbian church, rather than to accept the challenges. This case demonstrates that the Serbian Orthodox Church followed the militant course of the regime in Serbia, which was the principal firebrand of the 1991-95 Balkan war. (SOI : CSP: S. 126) + This article is built on primary sources that include the author's research in the offices of state commissions for relations with religious communities with numerous interviews carried out between 1985-1991. It examines church-state relations and interconfessional rivalry under communism in the former Yugoslav federation of six republics. Construction of new religious facilities, especially in case of building of significant edifices symbols of religious and ethnic identity, was a popular practice by which religious institutions animated the faithful, sought to break the isolation imposed upon them by the regime, and symbolically expressed resistance against the communist system, and finally, competed with one another in a society with three major religious institutions and over forty minor religious groups. The analysis tracks down coinciding processes of rebuilding of two significant churches symbols. One is a Serbian Orthodox memorial church dedicated to the chief Serb national saint Sava, built in neo-Byzantine style, and installed amidst a historic Romanesque block in the predominantly Croatian Catholic town of Split. The other church under construction was the city's co-Cathedral of St. Peter the Apostle, damaged in World War II