Suchergebnisse

Društveno odgovorno poslovanje (DOP) definira se kao inteligentna i objektivna briga poduzeća za dobrobit društva što ograničava ponašanje pojedinaca i korporacija od krajnje destruktivnih aktivnosti, bez obzira na to koliko one brzo bile profitabilne te vodi u smjer pozitivnih doprinosa dobru ljudi što može biti definirano na različite načine. Nadalje, DOP podrazumijeva politike i programe privatnih poduzeća koji idu izvan zakonskih obveza kao odgovor na pritiske javnosti i očekivanja društva te podrazumijeva pažnju s kojom se na etičan i društveno odgovoran način odnosimo prema interesno-utjecajnim skupinama koje se nalaze izvan, ali i unutar organizacije. U ovom radu pokušat će se sagledati važnost i značenje termina društveno odgovorno poslovanje poduzeća onako kako ga opisuju brojne definicije koje upućuju da se uz ispunjavanje zakonskih obveza, u osnovi radi o investiranju u ljudski kapital, okoliš i odnose s okolinom ad intra i ad extra, a u fokusu rada bit će eksterni elementi i doprinosi društveno odgovornom poslovanju poput kulturoloških, religijski i ekoloških doprinosa i zahtjeva. Na temelju ukratko predstavljenih kulturoloških, religijskih i ekoloških doprinosa i zahtjeva, zaključak rada pokušat će ponuditi smjernice za što je moguće kvalitetniju implementaciju društveno odgovornog poslovanja u jedno društvo. ; Corporate social responsibility (CSR) is defined as an intelligent and objective concern of a company for the wellbeing of a society which limits the behavior of individuals as well as corporations from highly destructive activities, regardless of their profit-making potential. It should lead into the direction of positive contributions to the welfare of people, which can be specified in different ways. In addition, CSR implies private companies' policies and programmes which go beyond the legal obligations as a response to public pressure and expectations of society and entails ethical as well as socially responsible attention to interest groups which are both outside and inside an organization. In this paper we will try to consider the importance and meaning of the corporate social responsibility within one company in the way it has been described in numerous definitions in which it was pointed that along with the fulfillment of the legal obligations it is actually about the investment in human capital, environment, and relationships with environment ad intra and ad extra. Our focus will be on the external elements and the contributions to the corporate social responsibility such as cultural, religious, and ecological contributions and demands. On the basis of briefly presented cultural, religious, and ecological contributions and demands, in the conclusion of this paper, we will try to offer directions for high-quality implementation of corporate social responsibility into a society.

U radu se raspravlja o prisutnosti i aktualnosti filozofskog, dakle kritičkog promišljaja fenomena psihe i psihijatrije na geo-povijesnom tlu Republike Hrvatske, s metodološkim fokusom na: reprezentativne autore, spise i inicijative relevantne za navedeni diskurs, prisutnost sistematskog provođenja obrazovanja u sklopu fakultetskih kurikuluma, te izdavačku aktivnost tematski usmjerenu na problematiku psihe. Usmjerit će se i na domenu odnosa filozofije i psihe/psihijatrije u povijesnoj mereološkoj konstelaciji, njezin značaj za filozofiju psihe, kao i kategorički neodvojivi odnos filozofije i izučavanja psihe per se. Autor uvodi tezu da je filozofija psihe idealan misaoni poligon na kojem se isprepliću rudimentarni filozofijski disciplinarni smjerovi u rasponu od hermeneutike, fenomenologije, ontologije, epistemologije, logike, pa do socijalne i političke filozofije, filozofije egzistencije i etike. Kao idealni znanstveno-filozofski meritor predlaže se orijentacijska disciplina integrativne bioetike kao teleološki most za sjedinjavanje navedenih filozofskih disciplina. Pritom je naglasak na predmetu fenomena života, koji je evaluiran u analogiji sa semantikom predsokratovskog pojma ψυχή (psukhe). ; The paper discusses the presence and actuality of the philosophical, and therefore critical, think-ing of the phenomena of psyche and psychiatry in the geo-historical space of the Republic of Croatia. Its methodological focus is on: representative authors, writings and initiatives relevant to the mentioned discourse, the presence of systematic education within the faculty curriculum, and the publishing activity focused on the issues ofpsyche. The focus will be on the relationship between philosophy and psyche/psychiatry in the historical mereological constellation, on its importance for the philosophy of psyche, as well as the categorically inseparable relationship between philosophy and the perception of psyche. The author introduces the thesis that the philosophy of psyche is an ideal thinking polygon upon which rudimentary philosophical disciplinary directions are intertwined, ranging from hermeneutics, phenomenology, ontology, epistemology, and logic, to social and political philosophy, the philosophy of existence, and ethics. As an ideal scientific-philosophical descriptor, I suggest the discipline of integrative bioethics, which I look at as a teleological bridge for combining these disciplines. The emphasis will be on the subject of life phenomena, which I look at in an analogy with the pre-Socratic semantics of ψυχή (psukhe) as the dialectical synthesis of mind (nousj) and body (soma).

Revolucija je jedan od središnjih koncepata filozofije prakse. Prema Gaji Petroviću, revolucija je najautentičniji oblik slobode i najistinskija ljudska praksa te istina i duboka potreba našeg vremena ako čovjek želi ostati i u punoj mjeri postati čovjek (Filozofija prakse). Slično razumijevanje nudi i Milan Kangrga koji u njoj nalazi nužan uvjet i oznaku svakog prekoračivanja horizonta postojećeg svijeta. U ovome radu pokazujem koliko su u svojoj filozofiji prekoračili uske okvire tumačenja Marxova pojma revolucije kao isključivo političkog i/ili socijalnog fenomena. ; Revolution is one of the central categories in the Praxis Philosophy. According to Gajo Petrović, revolution is the most authentic form of freedom and the most genuine human praxis as well as the truth and a deep need of our time if a human wants to stay and entirely become a human (Filozofija prakse [Philosophy of praxis]). A similar understanding is offered by Milan Kangrga who sees revolution as a necessary condition for overcoming the horizon of the present world. In this paper, I show how far did they go in crossing the narrow frames of the interpretation of Marx's concept of revolution as merely political and/or social event.

U radu se razmatra Lockeovo poimanje prirodnoga stanja kao prve sekvence njegove kontraktualističke naracije te razlozi za napuštanje toga prirodnoga stanja i dragovoljni ulazak pojedinaca u političku zajednicu. Pojedinci na temelju izričitog pristanka, odnosno društvenog ugovora, postaju članovima političke zajednice. Motiv za stvaranje političke zajednice je očuvanje vlasništva koje je u Lockeovoj filozofiji politike, suprotno teoretičarima njegova doba kao što su Grotius, Hobbes i Pufendorf, pojmljeno kao pretpolitička kategorija. Locke vlasništvo poima na dvostruki način: u širem smislu riječi ono podrazumijeva život, slobodu i imetak pojedinca, a u užem smislu riječi vlasništvo označava samo imetak. Političkoj zajednici kao ustanovljenoj državi namijenjena je samo instrumentalna uloga koja se sastoji od toga da kao nepristrani sudac razrješava sporove, osigura očuvanje imovine te da među pojedincima sprečava moguće nasilje i prevare koje nastaju zbog velikih razlika u vlasniš¬tvu. Država sprečava osobno provođenje prirodnog zakona jer se time politička zajednica i njezini građani štite od pristranosti posrnulih pojedinaca. Autor u članku nastoji ponuditi kritičko-analitičku rekonstrukciju Lockeove argumentacije prirodnog stanja i kontraktualističkog opravdanja same konstitucije i načina djelovanja političke zajednice. ; This paper discusses Locke's conception of the natural state as the first sequence in his contractualism narration, and the reasons for the abandonment of natural state and voluntary entry of individuals into political community. Individuals under the explicit consent apropos social contract become the members of political community. The motive for the creation of political community as the preservation of property was conceived as a pre-political category in Locke's philosophy of politics, contrary to the theorists of his time such as Grotius, Hobbes, and Pufendorf. Locke thinks of the ownership in two ways: in the wider sense of the word, it means life, liberty and property of the individual, but in the strict sense it means to posses property. Political community, established as state, is intended to have an instrumental role which consists of having an impartial judge settling disputes, ensuring the preservation of property, and preventing possible violence and deception among individuals, arising from large difference in the property possession. The state prevents the personal implementation of natural law because it is the way in which the state can protect political community and its citizens from biased troubled individuals. The author seeks to offer the critical and analytical reconstruction of Locke's argument of natural state and the contractualist justification for the constitution and modus operandi of the political community.

U prvom dijelu članka izlaže se tradicionalistička kritika Francuske revolucije, prvenstveno kroz autore Josepha de Maistrea i Edmunda Burkea. Drugi dio posvećen je recepciji protestantizma katoličke reakcije, naročito s obzirom na detektiranje »duha pobune« u njemu, kao jezgra onog držanja ili mentaliteta koji će obilježiti nastupajuće subverzivne političke i društvene prevrate. Zaključni dio rada prikazuje utjecaje i obrade rane konzervativne misli u suvremenosti, nalazeći da je ona, u istrajnom proturječju prema radikalnoj društvenoj reformi, imala ulogu ponekad razložne opomene i, rjeđe, korektiva pretencioznim revolucionarnim zahvatima. ; In the first part of the paper, the traditionalistic critique of the French Revolution is presented, primarily through the characters of Joseph de Maistre and Edmund Burke. The second part is dedicated to the reception of the Protestantism of the Catholic reaction, especially in the view of detecting the 'spirit of rebellion' in it, as the nucleus of the posture or mentality that will mark the emerging subversive political and social upheavals. The concluding part of the paper exposes the influence and treatment of early conservative thought in modernity, finding that, in a persistent struggle against radical social reform, it sometimes had the role of the reasonable warning and, more rarely, the corrective of pretentious revolutionary interventions.

Članak je nastojanje da se razmisli o budućnosti komparativne političke i socijalne filozofije na temelju interakcije s empirijskim i teorijskim istraživanjima u društvenim znanostima i humanistici. Sastoji se od četiri dijela: 1. Kratke prezentacije izvora »komparativnog zaokreta« i četvrtog vala kritike eurocentrizma; 2. Razmišljanja o problemu »višestrukih moderna« (»nove moderne«) kao posljedice »komparativnog zaokreta« i izazova za ideju društva i politike temeljene na konceptu sekularnog javnog uma; 3. Reference na izazov klasičnoj postavci javne sfere (ukorijenjene u idealu javnog uma) razvijene od strane Nilüfer Göle koja je istraživala novu »islamsku javnu vidljivost kao kritiku sekularne verzije javne sfere« u Zapadnoj Europi. ; The paper is an effort to reflect on the prospects of comparative political and social philosophy based on interaction with empirical and theoretical research in the social sciences and humanities. It consists of the following components: 1. Short presentation of the sources of the "comparative turn" and the fourth wave of the critique of Eurocentrism. 2. Reflection on the problem of "multiple modernities" ("new modernities") as the consequence of the "comparative turn", and a challenge for the idea of society and politics based on the concept of secular public reason. 3. Reference to a challenge to the classical notion of the public sphere (rooted in the ideal of public reason) which was developed by Nilüfer Göle while studying new "Islamic public visibility as a critique of a secular version of the public sphere" in Western Europe. ; Cet article, constituant une tentative pour penser les perspectives d'avenir de la politique comparée et de la philosophie sociale, se base sur l'interaction entre les recherches empiriques et théoriques dans les sciences sociales et humaines. Il est composé des trois parties suivantes : 1. d'une brève présentation de la source du « tournant comparé » et de la quatrième vague de la critique de l'eurocentrisme ; 2. d'une réflexion sur le problème des « multiples modernités » (« nouvelles modernités ») comme conséquence du « tournant comparé » et sur le défi se rapportant à l'idée d'une société basée sur la raison publique séculaire ; 3. d'une référence concernant la récusation de la notion classique de sphère publique (incarnée dans l'idéal de la raison publique) développée par Nilüfer Göle dans sa recherche sur la nouvelle « visibilité publique islamique en tant que critique d'une version séculaire de la sphère publique » dans l'Europe de l'ouest. ; Der Artikel ist bestrebt, über die Perspektiven der komparativen politischen Philosophie und Sozialphilosophie zu reflektieren, basiert auf der Interaktion mit der empirischen und theoretischen Forschung in den Sozial- und Geisteswissenschaften. Er besteht aus folgenden Komponenten: 1. Kurze Darstellung der Quelle der "komparativen Wende" und die vierte Welle der Kritik des Eurozentrismus; 2. Nachdenken über das Problem der "multiplen modernitäten" ("neue modernitäten") als Folge der "komparativen Wende" und der Herausforderung an die sich auf das Konzept der säkularen öffentlichen Vernunft stützende Idee der Gesellschaft und Politik; 3. Bezugnahme auf die Herausforderung für die klassische Vorstellung von der öffentlichen Sphäre (verwurzelt im Ideal der öffentlichen Vernunft), entwickelt von Nilüfer Göle, die die neue "islamische öffentliche Sichtbarkeit als Kritik der säkularen Version der öffentlichen Sphäre" in Westeuropa erforscht hat.

Od Teorije pravednosti do Prava narodâ liberalizam Johna Rawlsa razvija se od individualizma do jednog specifičnog oblika tzv. »komunitarističkog liberalizma«. U Teoriji Rawls će govoriti o pojedincu i njegovoj dužnosti izbjegavanja rata (građanskom neposlušnošću) dok će u Pravu narodâ govoriti o društvu i dužnosti dobro uređenih naroda na pokretanje rata ako su ugrožena ljudska prava. Prva je perspektiva individualna i miroljubiva, dok je druga društvena i ne čini se baš pacifističkom. Prva kao da je protumačena iz perspektive običnog građanina liberalne ustavne demokracije, dok je druga više nalik tumačenju nekoga tko ima moć. U tom razvoju Rawlsova liberalizma intrigira potencijalni sukob između pojedinca i društva što je osobito uočljivo u njegovu shvaćanju odbijanja sudjelovanja ili opravdanja sudjelovanja u ratu. ; From the Theory of Justice to the Law of Peoples liberalism of John Rawls develops from individualism to one specific form of the so¬called "Communitarian liberalism". In the Theory Rawls discussed the individual and his duty to avoid war (civil disobedience), while in the Law of Peoples he discussed society and the duties of well¬organized Nations to launch war if human rights are endangered. The first perspective is individualistic and peaceful, while the other is more social and does not seem too pacifist. The first seems interpreted from the perspective of an ordinary citizen of liberal constitutional democracy, while the other is more like an interpretation from someone who holds the power. In that development of Rawls' liberalism, what is intriguing is the potential conflict between individuals and society, which is particularly evident in his understanding of refusal to participate or justification to participate in war.

Hannah Arendt pondered the meaning of the concept of the faculty of judgment from the philosophical angle in relation to a concrete historical phenomenon, the epoch she characterized as the "bankruptcy of human sanity," ie, the epoch of national socialism. That bankruptcy was primarily manifested as a failure of the so-called faculty of judgment, in an age that was witnessing some radical changes in the historical & social conditions of the totality of the practice of life. That is why Arendt is searching for a way out in the so-called reflective faculty of judgments, an alternative for the deficiencies & difficulties of the determining faculty of judgment that it manifests at the time of sweeping crises. In Kant, Hannah Arendt finds the elements of political philosophy that could explain the problematics of the political. However, she does not find these elements in his political philosophy, as might be expected, but in his philosophy of the faculty of judgment. 28 References. Adapted from the source document.

Osnovni cilj ovoga rada jeste utvrditi elemente savremenog pristupa organizaciji i sprovođenju praktične nastave u edukaciji za socijalni rad, te ih identifikovati u praktičnoj nastavi socijalnog rada u BiH. Rad se sastoji iz dva dijela. U uvodnom dijelu analizirana su određenja i obilježja praktične nastave u edukaciji za socijalni rad, te sa njima srodni koncepti iskustvenog učenja i refleksije. U drugom dijelu, analizirana su obilježja praktične nastave u edukaciji za socijalni rad u BiH, na tri različite škole: Odsjek za socijalni rad Fakuleteta političkih nauka Univerziteta u Sarajevu, Odsjek za socijalni rad Filozofskog fakulteta Univerziteta u Tuzli i Studijski program socijalnog rada, sa Fakulteta političkih nauka Univerziteta u Banjoj Luci. Analiza je izvršena na dva načina. Prvi je kroz identifikovanje osnovnih obilježja modela praktične nastave na sva tri fakulteta, a u odnosu na osnovne elemente koji su utvrđeni prethodnom teorijskom analizom. Potrebni podaci su dobijeni primjenom metode intervjua sa predstavnicima osoblja fakulteta, koji su odgovorni za praktičnu nastavu studenata. Da bi se utvrdio pravac i kvalitet razvoja modela praktične nastave na ovim fakultetima, analizarana su njihova obilježja u odnosu na školsku 2011/12 godinu sa jedne, i osam godina kasnije - školsku 2019/20 godinu, sa druge strane. Drugi pristup se zasniva na komparativnoj analizi silabusa predmeta praktične nastave, u odnosu na dva obilježja: 1) ciljevi i definisani ishodi; i 2) metode nastavnog procesa. Rezultati ukazuju na razvojni pomak, u smislu povećanja broja sati i predmeta u kojima se organizuje praktična nastava, kontiuiranu pripremu studenata prije terenske prakse, te organizovanje prvih edukacija za mentore. Priručnik za praktičnu nastavu i veća podrška i usmjerenje mentorskog angažmana sa jedne, te metode kojima se razvijaju kritičko mišljenje, naučni stav i otvorenost za nove perspektive, sa druge strane, ostaju poseban izazov za dalji razvoj praktične nastave. ; The main objective of this paper is to identify the elements of the contemporary approach to field education in the education of social work and to identify them in the field education of social work education programmes in BiH. The paper is divided into two parts. In the introductory part we have analyzed different definitions and general characteristics of field education in social work education, and with that related concepts of experiential learning and reflection. In the second part, we analyzed the elements of field education in education for social work in B&H at the three different schools: the Department of Social Work of the Faculty of Political Science- University of Sarajevo; Department of Social Work, Faculty of Philosophy- University of Tuzla; and the Social Work Study Program, Faculty of Political Science- University of Banja Luka. The analysis was conducted from two perspectives. The first one is through the identification of the basic features of the field education model in all three faculties, and in relation to the general elements of field education previously identified through the theoretical analysis. The required data were obtained by applying the interview method with representatives of the faculty staff who are responsible for the field education programs. In order to determine the direction and quality of development of the model of field education programs, they were analyzed according to these characteristics in relation to the school year 2011/12 on one side, and the eight years later - the school year 2019/20, on the other side. The second approach is based on a comparative analysis of the curriculum of the field subjects, in relation to the following elements: 1) goals and defined outcomes; and 2) educational process methods. The results indicate developmental step forward, in terms of increasing the number of hours and courses in which field education is organized, the continuous preparation of students before the field practice, and the organization of initial trainings for mentors. A handbook for field education and greater support and guidance for mentoring engagement, organising the educational methods for develop critical thinking with students, their scientific attitude and openness to new perspectives, remain as the biggest challenges for the further development of field education in school for social work in B&H.

The author describes the evolution of philosophical foundations of the mechanical & the organic principle, from Spencer to Whitehead as well as Durkheim's first application of these principles (mechanical & organic solidarity) & their sociological extensions as a form of sociability (L. v. Wiese, Gurvitch). The author gives a detailed review of the application of the mechanical & the organic as a structure of organization in the science of management (Burns, Stalker, & later theoreticians). The mechanical & the organic principles identify the structure of being, society, & organizations from the point of view of the capacities of individuals & their involuntary or voluntary ties. The mechanical & the organic are also the poles between which the structure of an organization varies depending on strategy, size, technology, & environment. 15 References. Adapted from the source document.

Hannah Arendt pondered the meaning of the concept of the faculty of judgment from the philosophical angle in relation to a concrete historical phenomenon, the epoch she characterized as the "bankruptcy of human sanity," ie, the epoch of national socialism. That bankruptcy was primarily manifested as a failure of the so-called faculty of judgment, in an age that was witnessing some radical changes in the historical & social conditions of the totality of the practice of life. That is why Arendt is searching for a way out in the so-called reflective faculty of judgments, an alternative for the deficiencies & difficulties of the determining faculty of judgment that it manifests at the time of sweeping crises. In Kant, Hannah Arendt finds the elements of political philosophy that could explain the problematics of the political. However, she does not find these elements in his political philosophy, as might be expected, but in his philosophy of the faculty of judgment. 28 References. Adapted from the source document.

The author describes the origin of politics in ancient polis. The archaic polis was originally a settlement ruled by aristocracy, a social & religious center of a small agrarian society. Intensive trade, wars, & colonization brought about the crisis of the aristocratic polis between the 8th & 6th ct. BC: The relations between the aristocracy & the peasantry were spoiled, tyrannies came into being, citizens revolted. In the 6th century BC, the crisis was resolved through the establishment of the civic polis in which politics became an autonomous sphere of human activity in which all citizens had a say in the running of polis. The social basis of politics was the emergence of a relatively homogeneous citizenry (demos), in which the old aristocracy was mixed with smaller farmers, craftsmen, & traders. The creators of the politics were wise individuals (sophoi) who, like Solon, embody the new virtue (arete), ie, the ability to go beyond the ephemeral human thinking (doxa), which aims at maximizing fortune & glory, & to establish order (eunomia) in polis. Thanks to the classical Greek philosophy, the epoch-making invention of politics became the paradigm of humanity & one of the foundations of western civilization. Adapted from the source document.

Husserl's concept & definition of the "living world" represents a sort of the pinnacle of his later philosophical works. In the form of a new universal science -- transcendental phenomenology -- & by defining the living world as -- for us -- an immediate & contiguous world, the known & acknowledged intersubjectivity, Husserl provides a critique of the modern age, ie, the domination of the paradigm of the objectivist sciences. Husserl's phenomenology also delves into the equally central political & social problems of the contemporary age; Husserl calls for the establishment of a new rationality in judging social & political issues. Particular attention is given to Husserl's vehement critique of antiliberalism as well as his novel relation I-we ie, the individual & the community or the state. Adapted from the source document.

A Croatian translation of the fifth chapter in Oakeshott's classical study "Introduction to Leviathan," originally published in 1946 & aimed at interpreting Thomas Hobbes' political theory. Oakeshott's Hobbes on Civil Association (Indianopolis: Libert Fund, 2000) is utilized as the source for this translation. The basic tenets of Hobbes political philosophy are outlined, including the mechanistic premise underlying the nature & behavior of men. Hobbes's arguments that life is a race & selfish endeavor led to the conclusion that state & statute law, not the individual nor the Church, can arrange order in human life. Hobbes proposes a variation on the social contract theory in which he develops the rationale of civil society, showing how civil society could be reconstructed as a simple mechanical system & absolutism successfully argued as the only rationally defensible form of government. In Hobbes's account, the social contract explains civil society in terms of its most simple elements, in particular the individual natural rights to self-preservation & enjoyment of life. The mutual transferring of such rights is a contract by which individuals abide in a civil society under a sovereign's rule. R. Young