Sazetak

Abstract:

Utopias are realizations in which the ideals of human aspirations and hopes come to the fore, as well as responses to the key problems faced by the human spirit in different epochs. They also manifest how humans understand themselves or at least what they would like to become, their position in the world and the universe, and their relationship with others and the divine. The paper analyzes several selected utopias, starting from Plato and extending to contemporary utopias. The aim of the paper is to expose how humans understood themselves in different epochs and in which direction this understanding is developing in the future.

Key words: utopia, smart cities, cognitive cities, artificial intelligence, philosophical anthropology.

Abstract:

The question that is at the heart of contemporary sociological theory is the question of human agency and structure, that is, in a broader context, this question refers to the relationship of members of society towards the natural environment, technology, economy and social systems. Recently, there are two trends that are unique in social theory. First, the connection with philosophy, especially ontology, was renewed. Second, there was also an interest in the connection between action and institutions, actors and organizations, or in the most general sense, structure and agency. As an accompanying appearance of a new wave of great theories spreading through sociology in the eighties of the 20th century, the connections between sociology and philosophy were once again strengthened.

Key words: Sociology, social sciences, structure, action, synthesis

Abstract:

It is a common opinion that religions are completely “locked” to views, ideas, theories and practices of leftist, anti-authoritarian, emancipatory, progressive and revolutionary orientation – such as Marxism and anarchism – because, it is believed, religions are at their core conservative, reactionary and authoritarian. However, there are numerous examples of fruitful encounters between religion and the mentioned approaches, whereby, along with Christian “liberation theology”, which is largely based on Marxist-oriented social criticism, and “Christian anarchism”, we can also talk about similar tendencies in Islam such as “Islamic anarchism”.

Abstract:

A critical approach to the modern type of knowledge is a thematic issue of contemporary Islamic discourse. Reducing the overall reality to a concept (rationalism), measure and quantity (empiricism) and to a set of objects (positivism), led to the reduction of reality, neglecting its metaphysical foundation and spiritual values. This approach has led in modern history to a "technical picture of the world" or "technicalization of the world" that produces a large number of crises in Western history: ecological crisis, crisis of instrumental rationality, moral crisis. Everyone agrees that the problem of modern knowledge lies in the neglect of the essence and that it relies on change for the sake of change, losing its spiritual and moral content. Designing knowledge with metaphysical and moral contents is the goal of the discourse of Sejid Husein Nasr, Nedžib Atas, Ismail Faruki and Fazlu Rahman.

Key words: constancy, change, intuitive knowledge, rational knowledge, moral values, crea

Abstract:

In the approaches of Čedomil Veljačić, Nerkez Smailagić and Daniel Bučan, thinking is the original property of life in Islam, a feature of its integrity. Muslim thinkers share a fundamental spiritual commonality, and classical Muslim thought is a vast complex of ideas, methods, proofs, ideas and results that developed on the Qur'anic source and in dialogue with the great thought systems of the classical cultures of the East and West.

Islamic thought is too diverse and branched to be presented in the framework of generality, it is the rationality of a living religious source and continuous flows in internal and external communications. On the other hand, Čedomil Veljačić, Nerkez Smailagić and Daniel Bučan are scientists and thinkers whose works have too much meaning, in themselves and in wider cultural expressiveness, to be included in one frame. The consideration was undertaken, because in their reflections on the processes and products of classical Muslim thought, thought participation of the first order is shown, a participation that allows connected characterizations and which Nietzsche would say is a participation from the deep. Veljačić is convincing in his thought connection with Suhraverdi, and in connecting Suhraverdi with Zarathustra in the spiritual East, and with Aristotle in the West; Smailagic is reliable in the opinion of contradictions and agreements between the religious plans of the Qur'an, the paths of movement of Muslim societies and the creative inner tensions of Muslim thinkers of the classical era; Bučan is credible in realizing the grandiose program of translating and interpreting Arabic philosophical works that began with the first post-medieval thinker of history, with Ibn Khaldun, and led him, so far, to the last of the greatest builders of the theosophical fusion of philosophy and theology in world thought, to Mullah Sadr Shirazi.

Keywords: Čedomil Veljačić, Nerkez Smailagić, Danijel Bučan, Plato, Ibn Sina, Aristotle, al-Farabi, al-Ghazali, Aquinas, Ibn Tufejl, Rousseau, Ibn Haldun, Hegel.

Abstract:

The title of the contribution is taken form Averroës' (Ibn Rušd's) treatise Faṣl al-maqāl, in which Averroës wants to show cognation of philosophy and religion. The contribution is has a twofold orientation. First, to show cognation of philosophy and religion (in general) from the point of view of man's aspiration to 'capture' transcendence by looking beyond imannece and to 'connect' the two. Secondly, the contibution wants to confirm (as Averroës does) conformity of Islam and philosophy.

Abstract:

Since 1085 Toledo became the most important city in Spain and its cultural and intellectual center. The scholars of Toledo were often Arabic speaking and they relied on Arabic sources in their work. When they came into contact with western Christendom, it became necessary to translate this material. In the library of the cathedral classical texts were translated, together with the commentaries and elaborations provided by Arabic scholars. This was an exciting task since the Arabs had access to many works, including classical Greek texts, which European scholars had heard about but never themselves read. Numerous classical works of ancient philosophers and scientists had been translated during Islamic Golden Age into Arabic and then in Toledo many works were translated from Arabic (but also from Jewish and Greek) into Latin. This work made available very important texts, specially those of Aristotle and neoplatonic school. As a result, the library of Toledo, became a translations center of a scale and importance not matched in the history of western culture

Key words: Translation, Toledo, Islam, Christianity, Gundisalvo, philosophy, Arabic, Latin

Lino VELJAK

TOLEDO: THE CENTRE OF EXCHANGE BETWEEN ISLAMIC AND CHRISTIAN PHILOSOPHY

Daniel BUČAN

PHILOSOPHY AND RELIGION AS “MILK-SISTERS”

Hilmo NEIMARLIJA

THE THOUGHT OF ISLAM IN THE APPROACHES OF ČEDOMIL VELJAČIĆ, NERKEZ SMAILAGIĆ AND DANIEL BUČAN

Hasan DŽILO

CRITIQUE OF CONTEMPORARY KNOWLEDGE BY SOME ISLAMIC THINKERS

Hrvoje JURIĆ

ANARCHISM, RELIGION AND ISLAM

Adnan DŽAFIĆ

SZTOMPKA’S  AGENCY THEORY - THE WAY TOWARDS THEORETICAL SYNTHESIS

Saša HORVAT

UTOPIA AND THE ESSENCE OF HUMAN BEING

Hureyre KAM

DAS BÖSE ALS GOTTESBEWEIS

Abstract:

Alen Kristić, Religiološki ogledi, CMO, Sarajevo, 2022.

Abstract:

Danijel Tolvajčić, Teodicejski problemi u suvremenoj filozofiji religije, Zagreb, 2023.

Abstract:

Bernard Harbaš, Politike postmoderne, Centar za kulturu i edukaciju “Logos”, Tuzla, 2023.

Abstract:

In recent years there has been increasing interest in something called the anthropology of Islam. Publications by Western anthropologists containing the word "Islam" or "Muslim" in the title multiply at a remarkable rate. The political reasons for this great industry are perhaps too evident to deserve much comment. However that may be, here I want to focus on the conceptual basis of this literature. Let us begin with a very general question. What, exactly, is the anthropology of Islam? What is its object of investigation? The answer may seem obvious: what the anthropology of Islam investigates is, surely, Islam. But to conceptualize Islam as the object of an anthropological study is not as simple a matter as some writers would have one suppose.

Abstract:

In this text, we investigate how Islamophobia manifests itself in Iceland, and its causes. This phenomenon in Iceland cannot be seen as an isolated act, but as part of a wider process that is also visible in other countries with a democratic system. One-sided information about Islam and Muslims creates fertile ground for actions against Muslims that result in Islamophobic rhetoric, physical attacks on members of that religion, and the creation of humiliating policies toward members of the Muslim religious community. The paper first presents the phenomenon of Islamophobia in Iceland, and the examples recorded in the media and official reports. In the following, we analyze the causes based on ten semi-structured interviews with politicians, academics and civil society activists.

Key words:  Iceland, Islamophobia, Islam, Muslims, Migrations

Abstract:

We live in a society that is considered modern, globalized, secularized, and technically progressive. This society brings about numerous advantages, as well as certain disadvantages. In spite of all these great and thriving technical achievements, there are still a lot of crises and tensions, and there are fewer and fewer real answers and concrete solutions to ever-increasing number of challenges. For this reason, we are of the opinion that an awareness of responsibility, as well as a responsible action of each individual should be established. By “responsibility” we mean a spiritual and thought mover in bridging these artificially built misunderstandings, crises, and tensions. An immense, even the most important role in this process of bridging pertains to religions and religious communities. Namely, they have for centuries been a heirdom of fundamental values, by means of which the responsibility and the care for every human being can be mediated. The aim of this investigation is to critically consider, by a philosophical approach, the role of religions and religious communities in mediation of responsibility and responsible action, as well as their contribution in this mediating.

Key words: ethics, philosophy, corruption, responsibility, greed, religion, secularization, contemporary society

Abstract:

First of all, I briefly talk about theology as a science of faith and how pluralism in theology has come about in the modern (ie secular) world. Theological pluralism – the thesis I advocate – does not threaten the unity of faith. It is important for theology that there must be no contradiction between faith and reason, religion and science. In the secular age (1500-2000) there was a mutual exclusivity between faith and mind, religion and science, which is confirmed by the modern philosophical criticism of religion and many theories of secularization. Charles Taylor writes about secularization in a threefold sense: the secularization of the state and society, the secularization of individuals, and the secularization of social conditions. Secularization in the third sense is particularly important, which shows that today's social conditions are not favorable to faith, that in today's religious-worldview pluralism, faith is an option among other options. Theology as a science and as praxeology can take what is good and positive in the secular world and thus talk about God in a new way and contribute to the salvation of man and humanity.

Key words: teologija, suvremeno doba, sekularizacija, teološki pluralizam

Abstract:

Different conflicting worldviews (primarily cosmocentrism, geocentrism, theocentrism, biocentrism and anthropocentrism) clash if they insist on a rigid, dogmatic claim to absolute truth. By insisting on the theoretical truth of a particular worldview (and that means on tenets/orthodoxy / one's position), even the very possibility of dialogue is ruled out. The antitheses between cosmocentric, theocentric, geocentric, biocentric and anthropocentric views of the world are eliminated by establishing the primacy of the practical as opposed to the theoretical-dogmatic persistence of a certain science. Humanism understood as anthropocentrism free from the temptation of its absolutization in this way can refer to Kant's categorical imperative (which has its deep roots in the religious and philosophical tradition, as we find in, among others, Confucius, Buddha, Thales, the Pythagorean school, the Gospel and the Proverbs of the Prophet Muhammad). Humanism may in particular refer to Kant's formulation of the categorical imperative that humanity in one's own person and in the person of another must always be used as a purpose, and in no way as a means: humanity is an end in itself and not a means to achieve some other goals. This meaningful core of humanism can also be found in the demands for peaceful, tolerant and civilized behavior among people, demands set by Herder, among others, convinced of the need for constant development of humanity, without which we are in danger of re-entering brutality. Our times, marked by the growth of verbal (and, unfortunately, not only verbal) brutality, the relativization of truth and lies, good and evil, the meaning of nonsense, the mind of madness, also marked by growing egocentrism and ethnocentrism, as well as a disquieting rise in divisions - point to the necessity of reaffirming the values of humanism conceived in the above way. Religions that adopt humanistic ethics serve and will serve to unite and connect, while those religions that insist on dogmatic differences and monopolize the right to truth will produce divisions, disputes, and ultimately violence and evil. The contradictions between the representatives of different theocentric worldviews, i.e., different religions and denominations, could be overcome through the common heritage of almost all religions and philosophical teachings. It is a golden rule that in one possible formulation reads: Treat others as you would like to be treated.

Key words: cosmocentrism, geocentrism, theocentrism, biocentrism, anthropocentrism, egoism, humanism, religion, faith

Abstract:

The signs in the self and on the horizons are of God. He reminds us of them in the Recitation, which was revealed in language. Given that He comprehends everything in His knowledge and mercy, one language is the same as all languages, and so He has warned us all of the reason and purpose for which we are in the world, of His unity, of our capacity as human beings and of return to Him. To be actively muslim is to accept our responsibility to existence as a whole and so to counter the necessarily unjustified ghettoization of awareness and knowledge into mutually exclusive ways of life based on closed systems of metaphysics, cosmology, or anthropology.

To be muslim (at-peace) is to be literally connected to God, al-Salam (absolute Peace), by islam (being-at-and-in-peace). We are reminded of this connection by everything on the horizons and in the self, which make up the teeming and constantly changing flow of the self-revelation of the One. Multiplicity is contingent, Unity absolute. Unity ceaselessly reveals Itself in multiplicity, in all the languages of humankind, in which Unity’s prophets have discoursed, and in the return of all things to It, as revelation and affirmation of the absolutely One.

Key words: islam, muslim, al-salam, God, universal peace

Abstract:

The question of the social function of religion is undoubtedly one of the most important questions at the level of global social ontology. In this context, the sociology of religion positions itself as of the most important branches within contemporary sociology. Bearing in mind the events that mark the current global political situation, especially the Russian Federation’s aggression against Ukraine, the need to rethink the relationship between ethnicity and religion as a special expression of the crisis of secularity within the limits of “radicalized consequences of modernity” further intensifies. The paper is composed of two parts: 1) Reflecting on the central theoretical issues in the contemporary sociology of religion from the perspective of the new geopolitical constellation and its repercussions on Bosnia and Herzegovina and 2) Pointing out the tribal and “anti-social” character of society in Bosnia and Herzegovina, with an emphasis on the obscure link between ethnic and religious identity, treated as a special dimension of cultural trauma. The paper points to the dark background of the normative and substantial disintegration of Bosnian society.

Key words: religija, aporije, tribalna društva, Bosna i Hercegovina

Tomislav TADIĆ
CONTROVERSIES IN CONTEMPORARY SOCIOLOGY OF RELIGION – APORIAS OF RELIGION IN THE TRIBAL SOCIETY OF BOSNIA AND HERZEGOVINA

Rusmir MAHMUTĆEHAJIĆ
MUSLIMS/ISLAM/AL-SALAM - A CONTEMPORARY SEMANTICS FOR UNIVERSAL PEACE

Lino VELJAK
ABOUT THE PRIMACY OF PRACTICE

Mile BABIĆ
THEOLOGY IN CONTEMPORARY WORLD

Berislav ČOVIĆ
THE (IN)CAPABILITY OF RELIGIONS IN ANSWERING THE CONTEMPORARY CRISIS

Anes MAKUL - Šejla ZAHIROVIĆ
PREJUDICE AGAINST MUSLIMS IN ICELANDIC SOCIETY

Talal ASAD
THE IDEA OF AN ANTROPOLOGY OF ISLAM

Bernard HARBAŠ
POLITICS OF POSTMODERNISM

Danijel TOLVAJČIĆ
TEODICY PROBLEM IN CONTEMPORARY PHILOSOPHY OF RELIGION

Alen KRISTIĆ
RELIGIOLOGICAL OBSERVATIONS

Abstract:
 

Jim Wolfreys, Republic of Islamophobia: The Rise of Respectable Racism in France, Hurst Publishers, 2018

Abstract:
 

Rusmir Mahmutćehajić, Bauk bosanstva - u anesteziji i poslije, Sarajevo, Dobra knjiga, 2022.

Abstract:
 

Nick Trakakis, The End of Philosophy of Religion, Continuum, London – New York, 2008.

Abstract:
 

This paper presents the basic principles and main themes of the traditional school through the texts of its most important representatives. The author views the traditional school as an esoteric paradigm that aims to democratize religious truths. While the traditional school glorifies tradition, the author sees it as a typical expression of modern or even postmodern times. The aim of the paper is to critically examine the relationship between the traditional school and Islamic doctrine. A considerable number of traditionalists converted to Islam, but starting point of its doctrine is not Islam.  

Ključne riječi: perennial philosophy, traditional school, primordial tradition, modernity, esoterism,islam

Abstract:
 

This paper discusses translations of William C. Chittick’s works into Bosnian language, giving certain remarks about them and providing a short biography of the author. The paper shows that numerous books and articles of this renowned American researcher of the classical Islamic philosophy and Sufism have recently been translated into Bosnian language. In 2019, the translations of three of his books were published, so it may not be farfetched to say that a kind of translation movement has been taking place. We assume that the reason for this phenomenon lies in the simplicity of Chittick’s language which he deploys to explain the deepest truths of Islam in a fluent, erudite and academic way. At the same time, his works do not lose comprehensiveness and diligence. Hence one can speak about a considerable influence of his works on Bosnian readers.

Keywords: William C. Chittick, biography, translations, books, articles, Bosnian language, classical Islamic philosophy, Sufism

Abstract:
 

Conservatism is a political theory, the principal idea of which is the necessity of preserving traditional value systems and institutions. Although described as a theory, conservatism is anything but a systematic, orderly and explicit construct: in general, it appears rather like an inherent disposition towards ancient ways with a deep rejection of democratic faith in the principles of individualism, progress, freedom and equality. Since the French Revolution, conservatism has taken different forms: what is particularly treated in this paper is a particular type of conservatism based on the ideas of the Traditionalist School, which, in the twentieth century, gave birth to a powerful critique of modernity, while, at the same time, the founders of the school were not attached to any political current. As a school without a clear political orientation, but with politically relevant ideas, Traditionalism was seen as an almost perfect ideological foundation for various right-wing political movements, which often do not embody the spirit of this school. The task of this paper is to distinguish what really could be the political perspective of traditionalist conservatism, from that what many modernists, disillusioned with the modern world, try to present that it is in a political sense.

Keywords: modernity, enlightenment, progress, democracy, freedom, human rights, morality, confessionalism.

Abstract:
 

A conclusion is “the royal road to philosophy”. It does not exist, but is insisted upon. It is meant to be a compilation of what has been accumulated in the text. All the images and experiences of a journey are to be expressed by the goal. The search for a conclusion is the confirmation of a world reduced to a syllogism. A soul travelling towards the Universal would benefit more from a reminiscence of the journey and its highlights than from a conclusion. This text is focused on emphasising the importance of translation as a journey of one’s own, renouncing hearsay views and, in particular, expressing the significance of comparing the human God with the almost inoperable to be contained in every individuality. Chittick surmises and records. He translates and establishes. While translating, he enables those less informed of the original texts to discern their own paths. His thought is essentially interpretative. Without any pretension to statements uncorroborated by translated texts, Chittick is a testimony to the beauty of an inspired interpretation suggesting new possible roads.

Abstract:
 

In his paper on “Discovery of what is hidden, Finding what is lost”, Rusmir Mahmutćehajić offers thoughts on three aspects of the anthropocosmological perspective of the intellectual heritage of prophetic universalism. Concerned primarily with questions and possible answers on how the absolute and contingent are related in existence as a whole and on humanity’s position as focalising observer of the world and the boundary between the known and unknown. The essay is divided into three related parts – the Most Beautiful Example, Realisation, and In the beauty of the Face. Perfected humanity mirrors fully all that exists, so that the path for ascent it offers culminates in self-realisation in the fullness of existence’s reason and purpose, in fact in the discovery of all existence as manifesting the Absolute in beauty, His presence in the contingent. The author locates his mediations within a broader presentation of the Muslim intellectual tradition as described by William C. Chittick in his comprehensive scholarly body of work.

Keywords: religion, islam, realisation, beauty, intelectual tradittion, William C. Chittick

Abstract:
 

In this work, we endeavored to point out the broader framework of the Islamic intellectual tradition, which is essentially calmed in the content of Islamic philosophy and Sufism as a form of intellectual or thinking Islam. The essential object of our focus in the narrower content framework was our focus on intellectual knowledge ('ilm 'aqlī, ma'rifa) on whose universal value the intellectual tradition of Islam is based, as opposed to the traditional knowledge ('ilm naqlī) that establishes the juridical, ethical-moral and dogmatic aspect of applied or practicing Islam. The primordial human nature (fitra), exposed to the influence of the light of these two types of knowledge in the thinking tradition of Islam, appears at the same time as an ontological and epistemological theater (al-majlā) within which the Word of God, under the macrocosmic and sacred-historical view, is constantly transforming it (the human nature) and through its continuous spiritual and moral-ethical transformation, it puts on a luxurious interpretative and hermeneutic garb.

Keywords: islam, intellectual tradition, knowledge, epistemology, sufism

Rešid Hafizović
INTELEKTUALNO I TRADIRANO ZNANJE U ISLAMU

Rusmir Mahmutćehajić
OTKRIVANJE SKRIVENOG, NALAŽENJE IZGUBLJENOG
 

Sead Alić
CHITTICKOVO RAZUMIJEVANJE UNIVERZALNOG ČOVJEKA
 

Asim Delibašić
TRADICIONALISTIČKI KONZERVATIVIZAM
 

Haris Dubravac
WILLIAM C. CHITTICK U BOSNI
 

Samedin Kadić
PERENIJALNA FILOZOFIJA I RASKORJENJIVANJE ISLAMA
 

Nick Trakakis
THE END OF PHILOSOPHY OF RELIGION

Rusmir Mahmutćehajić
BAUK BOSANSTVA
 

Jim Wolfreys
REPUBLIC OF ISLAMOPHOBIA

Abstract:

Adnan Silajdžić; Samir Beglerović,  Islamic creed of Abu Hanifa, El-Kalem, Sarajevo, 2016.

Abstract:

Catherine Mills, Biopolitics, Routledge, New York, 2018.

Abstract:

Ronald Dworkin, Religion Without God, Harvard University Press, 2013.

Abstract:

Tomislav Tadić, Ecclesia Leviathana: sociogenesis of convergent political religions, Academia Analitica,

Abstract:

Boško Pešić,  Introduction to philosophy of existence, Logos, Tuzla, 2021.

Abstract:
 

Boris Bosančić, (Post)ničeancije - nesuvremena razmatranja jednog ničeanca, Tim Press, Zagreb, 2021.

Abstract:
 

The appearance of the "holy man" can be found in many historical and still-existing religions. Along these lines, the purpose of this study is to provide a panoramic and comparative overview of an understanding of the phenomenon of the "holy man" in circum-Mediterranean religions (ancient folk religions, Judaism and Christianity). The viewpoint from which the topic is treated is the classical phenomenology of religion. The authors present and analyze the phenomenon of the holy man in three cultures/religions close to the time of the New Testament and try to answer the question: what is the meaning and role of a holy man in religion? In the first part of the work, the concepts of philosophers/priests in Greek and Roman religions are sketched, then prophets, rabbis, and righteous people in Judaism and ascetics and hermits in Christianity. The second part of the paper tries to synthetically answer the question of the role of the "holy man" in the mentioned religious traditions; thus, it is revealed that the holy man is a "friend and knower of God", "a sanctifier of the world and man", "a meeting place with the holy", "a mediator between the divine and the human" and a key social factor within his community. In conclusion, it is shown that for pagans the holy man is mainly a philosopher, in Judaism, he has primarily a social-religious function, while for Christians he is a unique image of Jesus Christ. They are, each for their religion, a living embodiment of all the important values that a religious person strives for. And yet, all of them are decorated with the same virtues and values: diligent work to acquire sacred knowledge, disdain for vain pleasures, and, most importantly, closeness to other people manifested in different ways.
 

Keywords: phenomenology of religion, holy man, Greek and Roman religions, Judaism, Christianity

Abstract:
 

The aim of this paper is to examine the ways in which Heidegger approximates Kant's exposition of the subjectivity of the subject to his definition of there-being (Dasein). The subjectivity of the subject is presented by the a priori given abilities of the "I", which are the basis of the possibility of every experience and morality of the subject. The paper analyses Heidegger's interpretation of the power of imagination, apprehension, recognition of apperception and moral feeling. The analysis of Heidegger's thinking of Kant's definition of the subjectivity of the subject based on the destruction of the history of ontology shows it is possible to bring the incompatible into nearness; incompatible, because Heidegger's definition of being-in-the-world of there-being starts with a critique of the object-relationship of the subject. Heidegger, understanding Kant's philosophy on the basis of his own thought, reduces the subjectivity of the subject to the temporality of being "I" by basing apperception and the power of imagination in time, and the possibility of the authenticity of existence, which is shown as responsibility for one's own dignity of Kant's moral feeling.
 

Keywords: apperception, power of imagination, Kant, Heidegger, moral feeling

Abstract:
 

Compared to many other countries and nations, the Bosnian issue has the longest history. It has been taking place continuously from the Ottoman, through Austro-Hungarian, and the two Yugoslav periods all the way to the present day. What gives hope for its resolution today is that the main world power, the USA, is establishing political and social relations on the principles of liberalism and human rights, such that a new solution to this issue will be found within these frameworks, and not within ethnopolitical frameworks, as it has been unsuccessfully contemplated and pursued by Europe and Russia.

The fundamental principles of the political Serbo-Croatian contestation of Bosnia, Bosniaks and Bosnians are a combination of historical, cultural, religious, political and economic factors of its past, from the earliest times of its existence until today. Some say everything is Serbian there and that's why it's pan-Serbian, and others say everything is Croatian and that's why it's pan-Croatian. The purpose of these two ideologies individually and together is the denationalization of Bosniaks/Bosnians and the ontological desubstantialization and destatization of the state of Bosnia, both throughout history and today. However, their mutual exclusivity over Bosnia confirms that both are untrue and a priori constructions.

The political past and present of Bosnia, in its essence, depends on the West. However, while the West is fighting against the idea of a Russian world in Ukraine, at the same time, it supports the idea of a Croatian world and a Serbian world in Bosnia and Herzegovina. Some time ago, it formed the RS on the wings of the doctrine of the Serbian world, just as today, through changes in the electoral law of BH, it supports the ethnocentric doctrine of the Croatian world in Bosnia and Herzegovina. However, if Russia loses the war in Ukraine, not only in the military sense, but also in the political sense, if it loses the status of a world political power, then a completely different political future of the Western Balkans can be expected. However, the question is whether the West will want to do that for its own sake.

Bosnian national identity is established on the values and the characteristics common to all Bosnians and Herzegovinians, all ethnic communities, and all citizens of Bosnia and Herzegovina. Common Bosnian values are numerous and diverse, but they are still in a serious historical political crisis. This is not specific to Bosnia at all, due to the administrative-political imposition and dominance of the dual national identities of Serbs and Croats in Bosnia and Herzegovina, on one hand, and the subnational identity of Bosniaks on the other. However, under the influence of factors that produce crises of national political identities, such as: modernization, economic development and urbanization, there is a weakening of the dual national identities of Serbs and Croats and the subnational identity of Bosniaks, on one hand, and the strengthening of the civic national identity of Bosnia and Herzegovina, on the other.
 

Keywords: Bosnian political issue, civic national identity, dual national identity, subnational identity

Abstract:
 

Even though Freud and Lacan didn't deal with political philosophy, their theories made a significant influence on poststructuralist political theory. Freud’s myth on the killing of the father is fundamental for understanding the emergence of modern state, democratic and organized society. Namely, according to this myth, Father and the leader of the horde appropriates all women of the horde for himself, whereas out of fear of being left without them, he banishes all male children from the family community. Jealous brothers return to the horde, kill the father, dismember his body and each of them appropriates a wife for himself. Because of the killing of the father brothers start to feel quilt which leads Freud to conclude that the dead father becomes stronger when dead then while he was alive. One can perceive from this theory the way in which monogamous relations replace the polygamous ones and absolutism is transformed into an equal participation of all citizens in the government. In other words, this tells us about the transformation of a disorganized society into a modern and organized state. Lacan’s theory shows that the main characteristic of the subject is deficiency which is the consequence of entering the figure of father into the relationship between a child and a mother and his prevention to realize their desire. Since the father prevented this relationship, the subject remains forever marked by the principle of desire he was denied realizing. In Freud’s theory about the killing of the father and his understanding of the excessive closeness and equality among brothers, Jacques Derrida notices traces of democracy. However, democracy that emerged on the fundaments of fraternocracy excludes all those who do not belong to the order of brothers (for example sisters or brothers from another family). Democracy accepts only those who are same and who can be subsumed under the order of male principle. Derrida therefore assumes that the classic definition of democracy which considered its members equal and close should be transformed into political order based on distance. Namely, according to Derrida, along with the fraternity, notion of friendship is also crucial for democracy. It represents the fundament of a political community, but also a stumbling stone of contemporary political theory and democratic social order. A friend is the one who is close and who is appropriated. According to ancient theories, a true friend should have his own duplicate or a copy in a friend. It means that friends are similar, same, or close, and in order that two people be friends, they cannot differ from each other. Derrida thinks that friendship as fraternity and excessive closeness causes conflict. Fraternity creates hatred towards those who do not belong to the order of brothers. Because of that, fraternal relationships and excessive friendship should be reconsidered because they lead to wars and conflicts. True democracy without potential conflict is the one which excludes brothers and friendship and accepts hatred and distance. Like Derrida, Jean-Luc Nancy claims that authentic community is the one which includes distance and particularity. Namely, he analyses Lacan’s statement that “there is no sexual relation” as a state in which both subjects have their own perception of sexual phantasy. According to Nancy, Lacan’s statement explains in the best way the concept of community in which there is no possibility of identification. “There is no sexual relation” does not only mean that each subject has its own desire which cannot be imbedded into the desire of the other subject – partner, but that each individual is unique and different. Because of their uniqueness and otherness there is no possibility of forming a communion, but only a community in which individuals live without closeness and sameness.
 

Keywords: fraternity; friendship; citizen; difference; particularity; Freud; Lacan; Derrida; Nancy;

Bernard HARBAŠ
U NESVJESNOM STANUJE POLITIČKO: DEMOKRATIJA KAO BRATOKRATIJE
 

Enver HALILOVIĆ
BOSANSKO NACIONALNO PITANJE U GRANICAMA DVOJNIH I PODNACIONALNIH IDENTITETA
 

Martina VOLAREVIĆ
TEMELJI ONTOLOGIJE TUBITKA U KANTOVU ODREĐENJU SUBJEKTA
 

Dominik BLAŽUN - Danijel TOLVAJČIĆ
ZNAČENJE I ULOGE SVETOG ČOVJEKA U CIRKUMMEDITERANSKIM RELIGIJAMA
 

Boris BOSANČIĆ
(POST)NIČEANCIJE - NESUVREMENA RAZMATRANJA JEDNOG NIČEANCA
 

Boško PEŠIĆ
UVOĐENJE U FILOZOFIJU EGZISTENCIJE
 

Tomislav TADIĆ
ECCLESIA LEVIATHANA:SOCIOGENEZA KONVERGENTNIH POLITIČKIH RELIGIJA
 

Ronald DWORKIN
RELIGION WITHOUT GOD
 

Katherine MILLS
BIOPOLITICS
 

Adnan SILAJDŽIĆ - Samir BEGLEROVIĆ
 

AKAIDSKA UČENJA EBU HANIFE

Abstract:

Clare Carlisle, Kierkegaard’s Philosophy of Becoming: Movements and Positions, SUNY Press, Albany, 2005.

Abstract:

Ambiguity has, until now, been used predominantly in the language sciences.  However, when people confront the problem of multiple meanings, language is  usually only one element among others. In fact, some situations containing mul tiple meanings make do entirely without language, as is shown by the example of  Benedict XVI’s “prayer” in the Blue Mosque. Therefore, it seems suitable to  extend the term ambiguity to include all instances in which people produce or  encounter multiple meanings, whether in the medium of language or in other  communicative acts. That is why I use the term cultural ambiguity, which  includes both language and nonlinguistic acts.

Abstract:

It can truly be said that, with the violent overthrow of Tsarist Russia in 1917, Holy Russia, with its long tradition of Orthodox spirituality, was brought to an end.  Thereafter all that remained was a communist wasteland. Nevertheless there persist in Russia today a number of things which directly recall the Christian past: the most visible is the physical presence everywhere of beautiful (but closed and unused) Orthodox churches; the most spiritual are the icons, which one may view in abundance in certain churches (conserved as museums) and galleries; the most important is the continuing existence (in pitifully truncated and harassed form) of the Orthodox church itself; and the most touching is the continued adherence of many Russians (including a proportion of younger people) to the Orthodox religion

Abstract:

Dževad Sulejmanpašić was one of the first secular intellectuals among Muslims in Bosnia and Herzegovina. His intellectualism was marked by 1) deep empirical immersion in the cultural, spiritual and social circumstances of his people, 2) extraordinary knowledge of the European civilizational context and historical megatrends to which Bosnian Muslims were inevitably exposed by the Ottoman departure, and 3) deep interiorization with Kant's moral law. Kant's thought finds the key to resolving the contradictions stemming from the deep immersion of Bosnian Muslims in the traditional system of Islamic values and the inevitable exposure to advancing modernism.

Abstract:

The main goals and basic values on which the foreign policy of the Republic of Austria is based are: security and international peace, external independence and internal sovereignty, then political values such as human rights, plural democracy, rule of law, economic and social market economy, human dignity in whole world, material well-being and other living qualities of the population, environmental protection and preservation of Austrian identity. In legal terms, categories of neutrality are: classical neutrality in war, non-belligerence, non-alignment (neutrality), neutrality and the United Nations system, and permanent neutrality. Due to the declared permanent neutrality, Austria did not join supranational organizations such as the European Communities. However, after the end of the Cold War, Austria redefined its neutrality and reduced it to so-called "essential neutrality". According to such an interpretation of neutrality, Austria will not join military alliances, but it will join supranational organizations, and in 1995 it became a member of the European Union.

Key words: foreign policy, international relations, neutrality, integrations, Republic of Austria

Abstract:

In the modern world, religion and tradition were under the formidable pressure of contemporary conceptions of what man and society should be, which resulted with the penetration of certain non-religious ideas about the meaning of human society into the very centers of official religious organizations. This is particularly true in the case of belief in the traditional and ancient character of national culture, which is promoted by official religious communities in the Balkans, and which gives the impression that national culture is a natural extension of a religious tradition – that it is ancient and eternal, and binding on believers, just like faith itself. From this character of the antiquity and eternity of nation, some have even drawn a conclusion that nationalism is fully compatible with the doctrine of the Traditionalist school which is known by its profound critics of the modernity and its exposition od the traditional metaphysics. In this paper, we will not discuss the theories of various authors who believe that their, rather sinister, ideas about how a traditional society of today should be organized, are based on the doctrine of the Traditionalist school, but we will try to show that the ideas of "nation and national culture" are built at the very metaphysical antipodes of that what the main traditionalist authors called Tradition and not only that these ideas cannot be effectively founded on the doctrine of this school, but also, in the original traditionalist perspective, they can only be seen as one very pernicious modern deviation.

Key words: nation, national culture, democracy, tradition, quantity, individuation, uniformity

Abstract:

Consideration of this topic often indicates that the identities of Europe and Muslims in Europe are considered to be closed and static categories. After defining what is meant by the term identity, this paper points out the fact that Europe and Muslims in it are not monolithic entities, that they have polyvalent and historically pervading identities. Certain differences in self-perception among European peoples are presented, as well as differences among different populations of Muslim Europeans. The paper concludes by pointing out the importance of separating cultural identity as a private sphere (civil society sphere) and political identity as a public sphere.

Key words: Europe, Muslim, identity, culture

Amir KARIĆ
EUROPE AND MUSLIMS-EUROPEANS: A CONTRIBUTION TO THE DISCUSSION OF IDENTITY/IDENTITIES
 

Asim DELIBAŠIĆ
NATIONAL CULTURE IN THE SCOPE OF TRADITIONALIST SCHOOL
 

Ahmed OMEROVIĆ
AUSTRIAN FOREIGN POLICY IN THE PERIOD OF THE SECOND REPUBLIC
 

Najil KURTIĆ
SECULAR INTELLECTUALISM OF DŽEVAD SULEJMANPAŠIĆ
 

William STODDART
RELIGION AND ANTI-RELIGION IN EASTERN EUROPE
 

Thomas BAUER
A CULTURE OF AMBIGUITY
 

Jasmina OMERKIĆ
CLARE CARLISLE: KIERKEGAARD’S PHILOSOPHY OF BECOMING: MOVEMENTS AND POSITIONS

Abstract:

The appearance of right-wing populist actors in recent years in Europe has also impacted the creation of a new political and social reality. That reality could be also described as a new „normality“ which is partially the result of the changed rhetorics in the public, of which an essential part is also hate speech, that can contribute to the rise of criminal acts because hate speech contributes to the creation of an ambience that helps the development of such events. Although the crises are fertile ground for the appearance for extremist ideologies, these parties are not new. The acceptance of the populist ideas among citizens indicates that there was a crisis of democracy that existed before crises.

Key words: right-wing populism; the crisis of democracy; hate speech; new political reality

Abstract:

The possibilities achieved in the genetic manipulation of life are a significant topic of political, moral, philosophical and legal debate. One of the central concepts of debate is the notion of dignity. The notion of dignity is not straightforward and experiences different interpretations depending on whether it is considered in religious, philosophical, bioethical, legal or any other discourse. On the other hand, it is precisely through the notion of dignity, that is, its understanding, that horizons merge. This is especially pronounced in bioethical considerations in which the dignity is approached to protect life as a secular saint. Here one can see the influence that religious discourse exerts on bioethical argumentation, especially that of the Abrahamic tradition. In the philosophy of law, the notion of dignity also occupies an

important place and source for developing the idea and concept of modern human rights. On the other hand, the development of biopolitical theories, revealing a right that is valid and does not mean, calls into question the possibility of establishing life as a secular sacred. Biopolitical argumentation thus calls for reconceptualizing the basic notions of man’s political and social life. In such circumstances, it seems particularly important to consider the role and scope of legal reasoning in the responsibility for present and future life. It is especially important to affirm the incentives of the hermeneutical tradition for existing dilemmas and anticipating future challenges. In this respect, law is a bridge while bioethics is a coast that, for its own credibility, must be linked to the other coast (biopolitics) through law.

Keywords: bioethics, dignity, genetic engineering, hermeneutics, law, religion

Abstract:

In the traumatic historical context of the 1990s, the turning of Bosniaks to themselves took place, among other things, through the intensification of the religious component of cultural identity. Starting from Šaćir Filandra’s thesis that Islam “nationalized Bosniaks by becoming an instrument of gaining national consciousness”, this paper traces the continuation and completion of this process in the late 20th and early 21st century through its resonances in literature. The theoretical basis of the paper is the notion of identity as an unstable and procedural category, and the research focuses on the corpus of literary works by Hadžem Hajdarević, Miljenko Jergović, Alija Isaković, Faruk Šehić, Alija Nametak, Ivan Lovrenović, Samedin Kadić, Abdulah Sidran, Ozren Kebo... As evident on this occasion too, literature is shown to be an unparalleled seismograph, an unprecedented medium when it comes to re-presentation of juxtapositions of social trends and personal worlds, but its proactive role in the processes of identity construction should not be underestimated.

Key words: Bosniaks, cultural identity, nationalization of Islam, bosnian literature, reconfiguration of identity.

Abstract:

The victory of ethno - nationalist parties in the 1990 elections was substantially encouraged by the activities of religious institutions. Since then, there has been an evident interweaving of the religious - confessional and national - political spheres, with the prominent role of religious leaders in the processes of legitimizing political and party leaders. Religious institutions in Bosnia and Herzegovina have been more or less instrumentalised by ethnic political elites in order to establish ethnic homogenization. In this text, we will analyze the complex relationship between religion and politics in Bosnia and Herzegovina, primarily by analyzing statutes and programs of political parties that are most relevant according to their political and social engagement in contemporary Bosnian- Herzegovinian reality.

Key words: religion, political parties, religious institutions, ethnic political elites

Abstract:

Nietzsche’s stance that it is to be written only of that which has been successfully handled may prove thematically ambiguous in a number of ways. Given that relevant interpreters of Nietzsche may consider this title as nothing but a forgery, a genuine approach to the thematic development of such a title has to establish a possible subtitle: what could religious life without religion even mean? Indeed, does this title contain anything but an unsuccessful provocation?! Is it too little to say that religious life as discussed here, understood through the key of Nietzsche’s philosophy, has nothing to do with the life of religiosity?! Nietzsche presents this “cheapest and most

innocent mode of life” as bodying forth of the great mind in the pervasive intoxication. His language becomes a dance with things, while wisdom insuch a dance appears as belonging to that which is infinite. This examination will, in comparison with the contemporary, attempt to shed light on such a thought landscape.

Key words: Nietzsche, life, spirit, body, cheerfulness, infinite

Abstract:

This article deals with postmodern understanding of the problem democratic politics is facing. Throughout history, democracy has had different determinations and thus cannot have a universal definition. Since indemocracy everybody’s voice count, it should also support the one who rejects it, and thus this order, in its full realization, creates autoimmunity (Derrida). For Jacques Ranciere, democracy cannot be defined as agreement, but on the contrary, as hatred and disagreement, because only that way fundamental democratic principles and procedures can be respected. Since agreement and equality lead to passivity and annul ability of critical individual thinking,resistance towards democracy itself is necessary in an authentic democracy. For Alain Badiou, democracy means a possibility for everyone to do what he wants and without any criteria i.e., that everybody expresses his opinion without argumentation. Therefore, he understands such order as a space for fulfilment of petty needs. Jean-Luc Nancy understands democracy not only as political order, but a way in which existence appears. He prefers neither direct nor representative democracy but looks at it as a singular plural appearance of the sense. Contrary to some postmodern theoreticians, Chantal Mouffe considers democracy can be realized only in its representative form, but that it also needs to consist of dispute and discussion. When the disputable dimension of democracy disappears, we entre into the post-political state characterized by agreement and passivity. Purpose of this article was to present and analyse some of the characteristics of democratic principles such as conflict, dispute, agreement, indeterminacy but also to point out possibilities of thinkingdemocracy not only as political order, but also as a way of living.

Keywords: democracy; the political; representativeness; disagreement; consensus; democracy to come; populism; singular plural;

Abstract:

In this paper, we discuss sociological and philosophical limits of the theories and thesis on the religion and secularization as most important legacies of modernity within the frame of radical transformation of the “glocal” (Bauman) social reality inside the 21. century. The paper articulates the thesis that with the establishment of the secular society, which is within the context of the “secular constitution” (Asad), the repression of the “Sacred” was not achieved. The “Sacred” is being differentiated on a semantical, ontological and normative-epistemological level from the term “religion” within the contemporary sociological theories of religion, and equally tied with the diegesis of secular religions as functional equivalents for the traditional religious groups within the 21. century societies. The paper questions the “self-understanding” thesis of the so called secular social practices in modern Western societies as conditio sine qua non assumption for constitution of social ontology (John R. Searle).

Keywords: religion, sacred, civil/political religions, secular social practices, normative social practices

Abstract:

What is the fate of philosophy in the age when the thought »is not in fashion«, and is not recommended neither? What is, then, the fate of theology in the age of widespreded religisation, i.e. de-secularization? There is no promising answer to these questions at sight for philosophers, as well as for theologists. But… is there a question that is more challenging in the age of overall corruption of the »philosophical«, the »theological«, and then the »political« itself? We are revisiting the thought of Walter Benjamin and his fragment »Capitalism as Religion« (1921). This is a part of his legacy that preserves revolutionary, messianic spirit of his philosophy (or, is it a part of his theology?). Sometimes, it could be reckoned that, in his case, we speak about »anti-philosophy«!? The heritage of Benjamin’s thought should serve us as some kind of plaidoyer for philosophy’s and theology’s redemption, by tracing something as post-metapysical politics. The paper follows the need of their interconnection, besides/beyond political theology.

Keywords: capitalism, religion, Walter Benjamin, political theology

Abstract:

A significant agent in shaping perceptions of religious values and practices are conventional and online media. The media is also considered to be one of the factors that influenced the secularization of European societies in the 20th century. The role of the media in religion and the religious is not new to the digital age, since the media have been used for centuries to represent and spread religious views. Yet in the digital age, the relationship between religion and the media is being transformed. The media are not only a means of mediating religious messages and symbols, they are interpreters that situate the religious in a capitalist, secular context. The media representation of religion also influences the transformation of the role of religious institutions and practices in contemporary society. With the expansion of online media, there is growing concern that the media may distance religous people from institutionalized religion (Campbell and Calderon, 2007). The paper questions the consequences of the media representation of religion in digital society. The focus is on the relocating religious authorities in the digital environment, as well as on hybridizing religious and secular symbols in media formats, and adapting the spiritual values to market imperatives of the media industry.

Key words: religion mediation, digital media, transformation, spectacularization

Abstract

How can we talk about the future? A few years ago, the US Congress appointed a commission that would send a warning message to the generations to come after thousands of years about the danger of American nuclear waste dumps. The feature was supposed to be a ‘dead head’, but commission members concluded that three-year-olds reacted to the symbol in two ways - if it was horizontal it was ‘poison’, and if it was vertical it was ‘yupi pirates’. stems from her victories. He finally concluded - the crisis of modernity is incomprehensible in ten thousand years!

The religious average narrative is communicative and reads: Divine laws fix the condition of the human community! Because there are seven stations we travel through: the first - the famous dialogue while the human race was in God’s hands: ‘Alastu birabbikum?’, - ‘Am I your Lord?’ when all souls testify, ‘Ballâ, shahidnâ!’, ‘Yes, we bear witness!’; other - mother’s womb, third - this material world we are in, fourth - Barzah or the Interworld we come to after big and small death, fifth - living outdoors and back to the beginning, sixth - heaven/hell or heaven/hell, seventh - close proximity, as a spiritual witness to the truth in the Complete Truth.

Keywords: modern, religion, knowledge, great narratives

Abstract:

Starting from the thesis that Bosniaks were exposed to attempts of collective stigmatization during the 20th century due to alleged ideology of political pan-islamism, the author proves the unfoundedness of such claims whose echoes are heard till these days from certain ideological and political centers from neighbouring countries. The author analyzes all relevant facts related to this topic: the emergance of pan-islamic movement in the Muslim world; the first mention of that term in European languages; researches whether the ideology of pan-islamism has had an impact on Bosniaks; indicates the difference between political and religious pan-islamism; analyzes academic discussions from the first half of 20th centuries about pan-islamism and caliphate; analyzes meaning of pan-islamism in the Islamska deklaracija of Alija Izetbegović.

Key words: pan-islamism, islamic unity, islamic world, Islamska deklaracija, Bosniaks

Abstract

With the end of socialism, we are also witnessing the return of religion to the public sphere among Bosniaks. For them, Islam becomes a medium and a means of building a new identity. This paper analyzes the place of Islam in the construction of Bosniak post-socialist identity through the analysis of the formation of a new political elite and the relationship to the spiritual traditional heritage and the place of religion in education. The publicity of religion / Islam has influenced the overall social identity of Bosnia and Herzegovina, contributed to the restoration of freedom of religious nonaffiliation, but in its outcomes did not receive any radically new identity references.

Abstract

Classical modern science posited the quantifiable world as the only one andconsequently renounced the insights contained in the symbolic discourses of the revealed scriptures. The very idea that the self observing the so-called objective world can be excluded is inherently contradictory. Is observation of the external world in which the self of the observer plays no role even thinkable? A growing realisation of this across almost the full range of theoretical approaches to reality has led to introduction of the anthropocosmological principle. By contrast, contemporary philosphical and theological discourses often still deploy the modern constructs and modular language of scientism and consequently lacks insight into the potential of a postmodern deconstruction and reconstruction of our religious intellectual heritage. The talk will consider certain aspects of this question.

Keywords: Being, Mind, Beauty, Tradition, Islam

Rusmir MAHMUTĆEHAJIĆ
THE ANTHROPO-COSMOLOGICAL APPROACH TO BEING, MIND AND BEAUTY

Šaćir FILANDRA
INCONSISTENCY OF BOSNIAK RE-ISLAMIZATION
 

Amir KARIĆ
MYTH OF BOSNIAK PAN-ISLAMISM: ATTEMPT OF COLLECTIVE STIGMA IMPOSITION

Fahira FEJZIĆ-ČENGIĆ
QUESTIONING THE RELIGIOUS WITHOUT SUFFICIENT KNOWLEDGE
 

Zarfa HRNJIĆ-KUDUZOVIĆ
THE IMPLICATIONS OF RELIGION MEDIATIZATION: TRANSFORMATION, HYBRIDIZATION AND SPECTACULARIZATION
 

Marijan KRIVAK
CAPITALISM AS RELIGION
 

Tomislav TADIĆ - Kenan ŠLJIVO
CRISIS OF THE MEANING OF THE CONCEPTS OF RELIGION AND SECULARITYIN THE DISCOURSE OF THE HUMANITIES AND SOCIAL SCIENCES
 

Bernard HARBAŠ
APORIAS OF DEMOCRACY
 

Boško PEŠIĆ
NIETZSCHE’S RELIGIOUS LIFE AS BODYING FORTH OF THE INFINITE
 

Elma HURUZ-MEMOVIĆ
RELIGION AND POLITICAL PARTIES IN BOSNIA AND HERZEGOVINA

Vedad SPAHIĆ
NARRATIVE OF THE KALEIDOSCOPE
 

Dželaludin HODŽIĆ
THE NOTION OF DIGNITY IN THE DEBATE ON GENETIC ENGINEERING: RELIGIOUS, BIOETHICAL AND LEGAL DISCOURSE
 

Anes MAKUL
THE CRISIS OF DEMOCRACY AND THE ABUSE OF THE FREEDOM OF SPEECH

Enes KARIĆ        

WORLD, ISLAM AND MUSLIM SOCIETIES  IN 21ST CENTURY - BIBLIOGRAPHICAL REVIEW                                                                                 

Dževad HODŽIĆ        

RELIGION IN BH SOCIAL SPACE – KEY CHALLENGES AND TENSIONS                                                       

Amir KARIĆ

ARRANGEMENT OF RELATIONS BETWEEN THE STATE AND RELIGION  IN MEMBERS OF THE EUROPEAN UNION: SPAIN, GREECE AND DENMARK 

Drago ĐURIĆ

PHILOSOPHY OF RELIGION IN THE 21ST CENTURY                                                                         

Sead ALIĆ

IN THE VALLEY OF SACRED HYPOCRISY                                                                                             

Rusmir ŠADIĆ                                                                                                   

RELIGION IN A POST-SECULAR AGE                                                                                                                                                          

Samedin KADIĆ      

RELIGION IN POST-TRUTH WORLD                                                                                                                                                                                            

Zorica KUBURIĆ  Ana ZOTOVA

THE ROLE OF RELIGION AND NATION IN THE PROCESS  OF RECONCILIATION IN BOSNIA AND HERZEGOVINA 

Bernard HARBAŠ

THERE IS NO SECULARIZATION WITHOUT ENEMY                                                                        

Vladimir LASICA

TOWARDS UNIVERSAL THEISTIC METAPHYSICS                                                                            

 Dželaludin HODŽIĆ

SECULAR SACRED: A CONTRIBUTION OF RONALD DWORKIN TO THE DEBATE  ON RELIGION AND RELIGION RIGHTS IN CONTEMPORARY SOCIETIES

Mirela KARAHASANOVIĆ

SOME ASPECTS OF RELATIONSHIPS BETWEEN RELIGION  AND SCIENCE IN THE CONTEMPORARY AGE

Orhan JAŠIĆ

THE NECESSITY OF DIALOGUE: THE PROPHET SULAYMĀN  AND THE DIALOGUE BETWEEN THE SPECIES        

Abstract:

Review of: Haris Dubravac, -Tomislav Krznar, U blizini straha: iznova o problematici zaštite okoliša u bioetičkom kontekstu, Veleučilište u Karlovcu, Karlovac, 2014., 237 str.

Abstract:

Review of: Vladimir Lasica, - Seyyed Hossein Nasr, Islamska filozofija od postanka do danas, Centar za kulturu I edukaciju “Logos”, Tuzla, 2018.

Abstract:

The definition of knowledge as a ‘mode of existence’ (nahw al- wujud) points to another direction in Sadra’s epistemology. By casting knowledge in terms of existence and its modalities, Sadra tries to achieve several goals. The first is to draw out the implications of a metaphysics based on the centrality of existence. This makes all philosophical thinking an exercise in ontology. The second goal is twofold, and it is to overcome the subjectivist tendencies of the Mutakallimun on the one hand, and the representational theory of knowledge of Ibn Sina, on the other.

Abstract

This article examines the textual alteration strategy carried out byDominicus Gundissalinus in his original works. One of the most striking examplesof this approach can be detected in the large quotation of Ibn Sīnā’s Metaphysica I,6–7 in Gundissalinus’ cosmological treatise De processione mundi, in which theSpanish philosopher variously modifies the text he translated a few years before.After a short presentation of Gundissalinus’ double role as translator and philosopher, the study moves on to the analysis of Ibn Sīnā’s doctrine of necessary and possible being, and the five demonstrations of the unrelated uniqueness of necessarybeing offered by Ibn Sīnā. These arguments are directly quoted by Gundissalinus:nevertheless, the author modifies the text in many passages, here examined throughthe analysis of some representative excerpts. The results of this enquiry suggest thatGundissalinus is following an effective alteration strategy, envisaging at least twomain purposes: the clarification of Ibn Sīnā’s line of reasoning, and the doctrinalassimilation of Metaphysica’s theories in his original philosophical system. Inappendix to this article the whole text of the two versions of Metaphysica I, 6–7 ispresented.

Abstract

The aim of this article to present the basic positions in the relationship between faith and reason with Thomas Aquinas, one of the most influential philosophers and theologians of the Middle Ages, whose contemplations today - in modern times – are used as the source and inspiration for many philosophical and theological debates on the topic. The analysis will be based on the key theses that Thomas represents about faith and reason in his sums – Summa contra Gentiles and Summa Theologica - bearing in mind the fact that generally speaking, faith on the one hand and reason on the other, according to many authors who appeared through the history of philosophy is represented by two (strictly) separate sources of knowledge, viz. knowledge that should not be mixed. Thomas, however, showed that faith and reason (knowledge) jointly contribute to cognition in general, but also when it comes to God, and this is especially evident in contemporary interpretations of his thought.

Abstract

The aim of this short paper is to present an understanding of the relationship between philosophy and theology in thought of two of the most important Christian thinkers, Augustine and Thomas Aquinas. Without any pretension to be thorough or to present a deep analysis, this paper will deal with several “key points" most relevant for our topic in the works of both philosophers - theologians. We will also try to contextualize the relationship of philosophy and theology in Christianity, and to show the legacy that both thinkers have left for further development of Christian philosophical and theological thought in general.

Keywords: Augustine, Aquinas, Philosophy, Theology, Patristics, Scholastics

Abstract

In this paper I analyse the process of formation of medieval classical metaphysics, that as science of being qua being, that seeks to establish the proof for the existence of God. My focus is the beginning of medieval philosophy and its development until 13^th century until classical theistic metaphysical systems are formed. The central figure of this long process of development is Avicenna whose ideas were fundamental for the foundation of metaphysical science both in Islamic and Christian civilization. It is Avicenna who, by following Aristotelian tradition, set the standard and defined the subject matter and the goal of metaphysics. Through this analysis the paper aims to highlight one aspect of the interconnection between Christian and Islamic medieval philosophy which reflects in their approach to what they considered as the most important thing in human existence: the knowledge of God.

Key words: medieval philosophy, classical metaphysics, existence of God, Platonic-Aristotelian tradition, Christian civilization, Islamic civilization.

Abstract

Hikmet YAMAN, Prophetic Niche in the Virtous City: The Concept  of Hikmah in Early Islamic Thought, Brill, Leiden-Boston, 316 str.

Abstract

Sada je vrijeme da svoju pažnju posvetimo zagonetnoj ličnosti Khayyama koji, ukoliko je površno shvaćen, čini se da predstavlja filozofsko gledište oprečno zbiljama zemlje poslanstva. Ipak, ukoliko se njegova djela, uključujući ona koja su posvećena filozofiji, detaljno prouče, on se nameće kao ličnost koja je mnogo sličnija Ibn Sinau nego Epikuru i skepticima antičkog doba. ’Umar ibn Ibrahim Khayyam (također poznat kao Khayyamî) Nayshapuri (439./1048.-526./1131.), na Zapadu jednostavno poznat kao Omar Khayyam, najpoznatiji je pjesnik Istoka na Zapadu, i zahvaljujući naporima povjesničara znanosti 19. st., kao što su Amélie Sédillot i Franz Woepke, a koje su slijedili mnogi znanstvenici 20. st., etabliran je kao jedan od najznačajnijih matematičara i astronoma srednjeg vijeka, i kao autor jedne od najvažnijih rasprava o algebri prije modernog doba, kao i opsežnog djela o kritici Euklidova postulata o paralelnim pravim. Prema tome, njegova reputacija uspostavljena je kao reputacija pjesnika i znanstvenika. Međutim, ono je što je manje poznato o njemu jeste njegov značaj u oblasti filozofije, i  njegova filozofska djela kojih je preostalo nekoliko, a koja na Okcidentu ni približno nisu cijenjena kao njegovi pjesnički ili naučni spisi, do te mjere da se jedva spominju u djelima o historiji islamske filozofije napisanim u Evropi. Često se zanemaruje činjenica da se u tradicionalnim islamskim izvorima on prvenstveno oslovljava kao filozof-naučnik.

Ključne riječi: Omar Khayyam, filozofija, matematika

Abstract

Islamski filozofi u srednjem vijeku nisu dijelili radikalnu sumnju sa europskim filozofima moderne glede naučnog karaktera metafizike. Iako su često zauzimali stavove koji bi se danas mogli smatrati „empirijskim“, te predvidjeli ključne sumnje takozvane „naučne revolucije“ 16. stoljeća, a koja je u konačnici dovela do isključenja metafizike iz porodice egzaktnih nauka, islamski filozofi su smatrali metafiziku, u svakom smislu, istinskim naučnim poduhvatom. Bez imalo oklijevanja na metafiziku su ukazivali uobičajenim pojmom koji se koristio za „nauku“ (‹ilm), te su je svrstavali kao dio sveukupne klasifikacije znanja zajedno sa disciplinama koje mi danas karakterišemo kao naučne; kao što su logika, filozofija prirode i matematika.

Keywords: Ibn Sina, metafizika,

Sažetak

Ono malo podataka o životu Abû Nasra al-Fârâbîja dolazi uglavnom od srednjovjekovnih arapskih biografa čiji rukopisi datiraju između četvrtog/desetog i sedmog/trinaestog stoljeća. Najraniji iskaz iz Ibn al-Nadîmovog  (u. 380/990) Kitâb al-fihrista daje samo oskudne podatke o al-Fârâbîjevom životu; kasnija izvješća dodat će na ovu osnovu opsežne popise njegovih spisa, podatke o njegovim učiteljima i učenicima i nekoliko anegdota čija je vjerodostojnost upitna. 2Al- Fârâbî je vjerovatno bio turskog podrijetla, rođen oko 257/870 u Fârâbu u Turkestanu. Iako su nam pojedinosti o al-Fârâbîjevom ranom obrazovanju prilično nepoznate, izvješća potvrđuju da je proučavao logiku kod kršćanskih učenjaka Yuhanne ibn Haylâna (u. 910) i Abû Bishr Matte (u. 940), jednog od prevoditelja Aristotelovih djela u arapski jezik. Budući da je Bagdadska škola bila glavni nasljednik u arapskom svijetu filozofskoj i medicinskoj tradiciji Aleksandrije, al-Fârâbîjeva povezanost s tim učiteljima oblikovala je jednu od najranijih veza između grčke filozofije i islamskog svijeta.

Ključne riječi: al-Farabi, srednjovjekovna filozofija

Abstract

In this paper I express certain views on the fundamental questions about religion placed in sociological and anthropological scientific optic reception, as they are presented almost in the school sense within contemporary tendencies of the development of a modern world whose character changes on a daily basis, and where religious communities within the same, at all levels of social and anthropological analysis become increasingly important factors in shaping everyday life. In this work, among other things, I would like to point out some fundamental differences and convergences between sociology and anthropology of religion, where some of the most important and frequent definitions of religion created in these scientific disciplines are   poorly shown. The principle thesis could be sublimed in the fact that one should start with the research of religion multidisciplinary and multidimensionally. Considering the type of work, and having in mind more extensive and lateral starting points, standpoints and definitions could not be consciously involved. This paper consists of the introductory part, four chapters and  conclusion.

Key words: sociology of religion, anthropology of religion, religious pluralism, secularization

Abstract

In this paper I analyse the relationship between Avicenna’s ‘empiricism’ in his Kitāb al-Burhān and his metaphysics as it is described in Kitāb al-Shifā al- Ilahiyyāt and in Kitāb al-Ishārāt wa’l-Tanbīhāt. My idea is that even if the notions of ‘induction’ and ‘experience’ play a very important role in Avicenna’s philosophical system, these notions have no significance within metaphysics as science of being qua being. In fact, the metaphysical principles established on the consideration of existence secure empiricism in natural sciences from any sort of sceptical doubt. Amongst these principles the most important for natural sciences is the principle of causation, which is implied by the a priori notion of ‘existence’, and by its most general division between necessary and contingent. In this sense metaphysics is not in need for natural sciences in order to achieve its ultimate goal – to prove God’s existence. Instead, metaphysics cooperates with natural sciences in order to explain the relationship between the world and its ultimate cause. Natural sciences, on the other hand, are in need of metaphysics to secure their subject matter. In any case, both metaphysics and natural sciences must rely on each other in order to provide the complete scientific picture of the world. 

Keywords: Avicenna, empiricism, experience, metaphysics, apriorism, existence

Abstract

The main purpose of this work is to explain the significance of the relationship between al-Fârâbî and Maimonides, and to analyze those concepts that represent the intersection of their teachings. By insight into this issue, we are trying to determine the main guidelines, problems, tendencies and sources of Arab-Islamic philosophy. In addition, the paper tries to point out the irrefutable link between the two philosophers, as well as the  direct and undeniable al-Fârâbî’s influence on shaping the main ideas of Maimonides’ philosophy, which is particularly pronounced in his understanding and determination of happiness. The paper also strives to prove that Maimonides fully assumes and greatly takes over al-Fârâbî’s philosophical project, only within the framework of the Hebrew spiritual tradition.

Keywords: Maimonides, al-Fârâbî, islamic philosophy, religion, absolute happiness

Abstract

Sadra Shirazi philosophy represents the highlight of the late Muslim philosophical views. Although the philosopher of Shiraz deals with the problems of epistemology, theology and psychology, ontology figures as a determining field, and the conclusions reached by Mulla Sadr strongly impli- cate other areas of philosophical interest. The subject of the analysis of this work will be the fundamental settings of Shiraz ontology, whereby I mean the idea of the principiality of being (asalah al-wujud), the problem of syste- matic ambiguity and gradation of being (tashkik al-wujud), and the question of the transcendent unity of being (wahdah al-wujud).

Key words: ontology, being, principiality, gradation of being, transcenden- tal unity of being

Abstract

Supreme Wisdom is the name of the main Mullā Sadra work (al-Ḥikma al-muta’āliya), because this great philosopher and gnostic thought that philosophy is only a prerequisite for the preparation of winding up to the highest and deepest cognitions. One can say that only by the gnostic complement can philosophy (falsafa) be turned into wisdom (ḥikma), and that this wisdom will be the supreme wisdom (al-ḥikma al-muta’āliya). All three main dimensions of his thought - ontology, epistemology, and the doctrine of the soul - have an essential foundation in the Gnostic cognition that deserves the title of sublime wisdom.

Mullā Ṣadrā  begins the construction of his original ontology with the criticism of the doctrines of philosophers (primarily Avicenna and Suhrawardī), who hold that being is something that contributes to quiddity in one way or another (Avicenna), ie being is only the construct of our mind (Suhrawardī). He actually inverts such a theory, proving that only what truly is represents being, and its ‘transmission’ into the mind, changes its ontological ‘truth’, meaning its reality. The ultimate consequence of this doctrine is that being can not truly be understood by the mind, but only by direct contemplation.

Key words: philosophy, gnosis, ontology, epistemology, doctrine of soul.

PHILOSOPHICAL AND GNOSTIC THOUGHT OF MULLA SADR

THE ONTOLOGY OF MULLA SADR SHIRAZI

A CONTRIBUTION TO UNDERSTANDING THE RELATIONSHIP BETWEEN AL-FARABI AND MAIMONIDES

EMPIRICISM AND METAPHYSICS: A FUNDAMENTAL RELATION FOR FOUNDING PHILOSOPHY AS SCIENCE IN AVICENNA

RELIGION IN SOCIOLOGICAL AND ANTHROPOLOGICAL TERMS: FUNDAMENTAL QUESTIONS

AL-FÂRÂBÎ

ESTABLISHMENT OF METAPHYSICS AS A SCIENCE

’UMAR KHAYYAM AS PHILOSOPHER

PROPHETIC NICHE IN THE VIRTOUS CITY

Abstract

The first part of the paper presents the concept of Muslim tradition on the basis of which the religious-theological understanding of the dialogue is derived. Further in the paper, in a more comprehensive context, the dialogue is positioned and articulated from the point of view of the theology of moral ('ilm al-ahlaq), according to which the dialogue can be understood and experienced as the communication between the man and the animal world. This communication of the man with the animal world is exemplified through instances taken from the sacred history of the Muslimsand theological reflections are made on the basis of the narrative about the meeting of the blessed Sulaymn and the ant as well as on the conversation of Sulaymn with the bird Hudhud (English: Hoopoe). Finally, the thoughts about the dialogue and e e, i.e. the animal world, as well as about bioprotectionist understanding of life are presented, primarily from the viewpoint of the Muslim theology of moral.

Keywords: tradition, dialogue, theology of moral, Ant, Hud Hud, bioprotectionism.

Sažetak

U prvome dijelu rada prezentiran je pojam tradicija muslimana na temelju kojeg se derivira vjersko-teološko razumijevanje dijaloga. Iz toga razloga, je u nastavku članka, u jednom obuhvatnijem kontekstu, pozicioniran i artikuliran naznačeni pojam iz perspektive teologije morala ('ilm ahlaq), prema kojem se pod dijalogom može razumijeti i doživljavati, između ostaloga, i komunikacija čovjeka sa animalnim svijetom. U daljnjem tekstu je predstavljena komunikacija čojeka sa životinjskim svijetom, kroz primjere iz svete povijesti muslimana, te su načinjena teološka razviđanja na osnovu kazivanja o susretu blagoslovljenog Sulaymāna i mrava, kao i razgovora ovoga odabranika Božijeg sa pticom hudhud (bos. pupavac). Na kraju su predočena razmišljanja o dijalogu i drugome odnosno animalnome svijetu, te sukladno tome i o bioprotekcionističkom shvaćanju života primarno iz rakursa muslimanske teologije morala.

Ključne riječi: Tradicija, dijalog, teologija morala, mrav, hudhud, bioprotekcionizam

Sažetak

Odnos nauke i religije na tragu njihove zajedničke historije, bio je prilično dinamičan i višesmjeran. Ta dinamika polazi od jedinstva karakterističnog za antičko doba, srednjovjekovnog potčinjavanja znanosti teologiji, zatim potpunim razdvajanjem, koje započinje već u renesansi, a vrhunac doživljava u 19. i 20. Stoljeću. Taj vrhunac izražen je u formi ateizma. Razvijanje ateističke, antimetafizičke kulture (Rorty:1995) odvijalo se uporedo sa usponom liberalizma i individualizma, pa ne čudi da su i na početku 21. stoljeća političke prilike ponovo afirmisale raspravu o religiji i njeno razumijevanje, kako na političkom, tako i na kulturološkom planu. Suočavanje ateističke kulture sa sve izraženijom potrebom za religijskim uvjerenjima ljudi u onim zemljama gdje se nauka najekspanzivnije razvija, poljuljalo je uvjerenje da nauka može nadomjestiti sve potrebe ljudskog razvoja. S jedne strane se naglašava korisnost religije za javni i privatni život čovjeka, i zahtijeva razmatranje potencijala religije za obnovu kulture, zatim naglašava ovisnost budućnosti svijeta o stvaralačkoj snazi religije za suprotstavljanje razornim tendencijama tehničke moći.  Sa druge strane, novi ateisti (naučnici) nastoje potvrditi tezu da je jedini relevantan vid spoznaje naučna spoznaja. 

Ključne riječi: religija, nauka, ateizam, kultura, tehnologija.

Sažetak

U radu se predstavlja doprinos koji Ronald Dworkin, posebno kroz sintagmu sekularnog svetog, nudi u razumijevanju odnosa religije i religijske argumentacije u sekularnom društvu. Dworkin koncept sekularnog svetog, odnosno, njegovo razumijevanje nudi i razvija još u djelu Life′s Dominion, kojim se početkom devedesetih godina prošlog stoljeća uključuje u raspravu o abortusu i eutanaziji zakoračujući time u bioetički diskurs. Sekularno razumijevanje svetog posebno dolazi do izražaja u Dworkinovom posljednjem, posthumno objavljenom djelu Religion Without God u kojem se razaznaje poseban napor koji autor ulaže u pravcu filozofskopravnog razumijevanja i ustavnog uređenja svjetonazorski pluralnih savremenih društava. U tom naporu razaznaju se temelji Dworkinove filozofije prava izraženi u pojmovima interpretacije i integriteta u metodolško-epistemološkom smislu (ustavna dimenzija religijskih prava) i pojmovima autonomije i dostojanstva u aksiološkom pogledu (filozofskopravno utemeljenje rasprave).

Ključne riječi: Religija, Bog, sekulrano sveto, opća i posebna prava

Sažetak

U ovome članku ukazujem na to da je univerzalni filozofski teistički pristup stvarnosti još uvijek moguć. U centru ovakvog pristupa stoji značenje ‘bivanja,’ koje je osnovno polazište klasične srednjovjekovne metafizike. Smatram da na ovom polazištu može biti uspostavljena jedna univerzalna teistička metafizika danas. Važnost ovog projekta je da se pokaže da najuniverzalnija religijska ideja, ideja Božje egzistencije, nije rezultat sujevjerja ili samo vjerovanja, već racionalnog uvida koji ima istu osnovu kao svako drugo naučno razmatranje stvarnosti. Ovaj uvid utemeljen je na univerzalnom značenju bivanja kao takvog koje svojom apsolutnom ekstenzijom korespondira sa absolutnošću bivanja (tj. Absolutnošću egzistencije), te kao takvo predstavlja osnovu svake koncepcije i kognicije.

Ključne riječi: teistička metafizika, bivanje, Bog, apsolutnost bivanja.

Sažetak

U ovom radu se polazi od Schmittovog shvaćanja pojmova političko i neprijatelj i njihovog tumačenja u savremenoj društvenoj i političkoj teoriji. Pojam političkog podrazumijeva da postoji mnoštvo grupiranih suprotstavljenih strana koje ne moraju nužno da budu u konkretnom sukobu. Političko se može razumjeti kao potvrda egzistencije političkih jedinstava, kao i snage njihove unutarnje povezanosti. Drugim riječima, političko je jačanje veza unutar jedne političke zajednice iz razloga što pored nje i nasuprot nje postoji druga (neprijateljska) zajednica. U savremenoj filozofiji, Schmittovo shvatanje političkog se, između ostalih, interpretira i iz ugla teorija o identitetu. U tom smislu, neprijatelj je potvrda da postoji drugi koji je suprotstavljen, samostalan i različit od „istog“. Talal Asad smatra da je pojavom prosvjetiteljstva Evropa formirala identitet moderne i sekularizovane zajednice što je istovremeno proizvelo ocrtavanje jasnih granica prema religioznom Istoku koji je, iz zapadne perspektive ostao nerazvijen jer nije prošao proces sekularizacije. Sličnu tezu iznosi i Gil Andijar koji smatra da moderna Evropa svoj identitet konstituiše i osnažuje kroz neprijateljstvo prema religijskom Istoku. Prema Chantal Mouffe, neprijatelj se shvata kao konstitutivna vanjskost odnosno, kao uslov za formiranje ideniteta. Za Derridu, Schmittov pojam neprijatelja se može razumjeti kao „drugi“, koji ne samo da je različit već je značajan jer, zbog svoje drugosti i suprotstavljenosti i distanciranosti sprečava etničku homegonizaciju i, time, stvaranje novih neprijateljstava. U radu se pokazuje da se Schmittovo političko ne mora razumijevati kao pojam koji podržava apsolutističku vlast i nužno neprijateljstvo. Naprotiv, kroz savremena (posebno, poststrukturalistička) tumačenja vidimo da je neprijateljstvo nezaobilazni element konstituisanja identiteta, a što je još značajnije, osnov za svako autentično prijateljstvo.

Ključne riječi: političko, neprijateljstvo, sekularizacija, prijatelj, identitet, Evropa, konstitutivna vanjskost

Autor

Zorica Kuburić; Filozofski fakultet, Univerzitet u Novom Sadu, Zorana Đinđića 2, 21000 Novi Sad, SRB

Ana Zotova; Filozofski fakultet, Univerzitet u Beogradu, Čika-Ljubina 18-20, 11000 Beograd, SRB

Sažetak

U radu će biti prikazani rezultati emprijskog istraživanja o ulozi religije i nacije u procesu pomirenja, koje je sproveo Centar za empirijska istraživanja religije i Univerzitet u Edinburgu na teritoriji Bosne i Hercegovine od 2013. do 2019. godine. U prvom dijelu rada biće prikazani stavovi opšte populacije dobijeni na uzorku od 2.606 ispitanika iz 13 gradova, sa posebnim osvrtom na odnos manjinskog i većinskog statusa na različitim lokalitetima. Ispitanici su u više navrata ukazivali da je proces pomirenja u BiH ili važan ili veoma važan. Vjerski lideri mogu doprinijeti tom procesu ako ne isključuju manjine na mjestima gdje je njihova vjerska zajednica u većini i ako ne podstiču ekstremizam u svojoj zajednici na mjestima gdje su manjine. Također se ukazuje na važnost međusobnog razumijevanja kako sličnosti tako i razlika, kako u javnom tako i u privatnom diskursu. U drugom dijelu rada bavićemo se kvalitativnom analizom sadržaja stavova vjerskih elita. Intervjui sa 76 istaknutih ličnosti u obrazovnom, političkom, vjerskom i nevladinom sektoru rađeni su od juna 2018. do aprila 2019. godine. U ovom dijelu rada biće prikazani rezultati intervjua s vjerskim liderima koji su profesori na vjerskim fakultetima, direktori vjerskih škola, nastavnici i vjeroučitelji, teolozi pravoslavne, katoličke, islamske, judaističke i protestantske teologije. Posebna pažnja biće posvećenja njihovom mišljenju o preprekama koje stoje na putu pomirenja, kao i prijedlozima za njihovo prevazilaženje.

Ključne riječi: Bosna i Hercegovina, religija, nacija, pomirenje

Abstract

Since the position of religion during the last decades of the 20th and beginning of the 21st century has been radically altered, and a significant turning point has been made in predicting its future, some of the contemporary philosophers/sociologists have employed the term “post - secular” as the most adequate description of the current state of religion and its relation to cultural, political and general social context. Fully recognizing the return of religion and its determination to enter the public discourse, Habermas speaks of “the future relevance of religion” and its' irreplaceable role, thus insisting on respect for religion as a condition that enables “preserving the essence of humanity”. Both the transformation of a secular consciousness and a global presence of religion indicate a fully new, post-secular perspective in which religion persists as a constitutive and legitimate element of social reality. The central question that the author will deal with in this article is the “future of secularized religion” in a post-secular age.

Keywords: religion, post-secular age, Habermas, secularization, future of religion, Talal Asad

Abstract
An interest in understanding the phenomenon of the saint, the author, leads to contemporary forms of false holiness, media gods and hypocrisy. The text wants to show how the ‹Valley of Tears› has turned into the ‹Valley of Sacred Hypocrisy› with all the consequences that change brings. We live in a system of false values. False morality dominates our behavior (just as Nietzsche announced in the Antichrist), and outward appearance has become more important than truth (as Feuerbach announced). In this context, the text questions the Age of self-image, as the age of narcissism, and therefore the ungodly, but also the age that escapes the spiritual dimensions of life.

Keywords: god, morality, hypocrite, self image, Nietzsche, lie, sacred, media

Abstract

In the second half of the 20th century, the philosophy of religion was re-affirmed at the Departments of philosophy in Europe and America. The main precondition for this was, in all likelihood, a re-affirmation of metaphysics. The first half of the century has passed with almost obligatory criticism or the rejection of metaphysics. The further development of philosophy has shown that this view is unsustainable. This has created fiendly environment for the rapid development of the philosophy of religion. However, contemporary dealing with this philosophical discipline requires a fairly high level of knowledge of today’s philosophy and science. An insight into these requirements can be achieved even with a cursory look at the works and books of some of the most important contemporary philosophers of religion, and these are certainly Richard Swinburne, Alvin Planting, or William Lane Craig. I will point to the fact that the modern philosophy of religion is reduced to the so-called Abrahamic theism. In this regard, there is no particular difference between Judaism, Christianity and Islam, as it is commonly believed, because the basic, most comprehensive teachings of these religions, when it comes to the main problems of the philosophy of religion, are the same. This allows very easy communication and exchange of ideas between thinkers of different religious denominations.In the paper, I will focus specifically on the development of religious epistemology, as well as the relationship between science and philosophy. I will point to the need for further development of the consideration of the relationship between philosophy, religion and science, as well as the issues of scientific, theological and philosophical pluralism.

Keywords: philosophy of religion, theism, atheism, science, metaphysics

Abstract

The diversity of relations between the state and religion in the European Union reflects the diversity of national cultures and identities. Different systems have common roots in the basic experiences of common history and the fact that Christianity is a completely dominant religion on the ground of Europe. However, recent contributions from Islam and Judaism to European culture cannot be ignored. These two religions today are important factors in most EU member states. At the same time there is abundance of small religious communities and churches.

The diversity of models of mutual relations between the state and religion is mainly due to various outcomes of religious reformation and religious wars in the 16th and 17th centuries. While some countries, such as Spain and Portugal, have remained outside these events in some other countries reformation has won almost completely and sometimes established a system limited to the existence of a state church. In those countries where there were different religious communities of approximately equal strengths in Germany and the Netherlands, the results were different but equally significant.The new EU member states bring their specific experiences and needs in terms of regulating these relations. Particularly interesting is the case of former communist countries. State interference in religion and against religion, the role of religion in the process of transition and the question of restitution enrich the general historical experience. This paper presents the main models of arrangement of relations between the state and religion in the three countries of the European Union: Spain, Greece and Denmark.

Keywords: state, religion, European Union, culture

Abstract

Secularization of social life together with the rise of modern science and technology, industrialization and religious pluralism determined two world- historical tendencies within western modern culture: enlightenment and reformation. Still, it seems that today everywhere except in Western Europe, secularization is giving space to de-secularization. Although in various geographical, religious and economical contexts within specific cultural and social environments the role of religion in public life is becoming more important everywhere in the world. This topic is particularly treated in the book The Desecularization of the World; Resurgent Religion and World Politics, edited by sociologist Peter L. Berger. Although our regional Bosnian and Herzegovinian context fits into the world’s trend of revitalization of religion, it is also characterized by certain specific challenges and tensions. These challenges in our social environment are indeed many: we are burdened by disintegrated political divisions, which are struggling to finish the unfinished war ‘for’ and ‘against’ Bosnia and Herzegovina; the gap between corruptive and autocrat ethno-politics and Euro-integrative democratic political notions reflect in tight relationship between religions and national identities of Bosniaks, Croats and Serbs, and which culminates with the abuse of religion in undeveloped legal culture of religious practice within the political and institutional public space.

Keywords: religion, sacularization, Bosnian social space, identity

Abstract

In this essay, the author discusses the most recent literary thematics of Islam, the Qur’an, Muslims and Muslim societies in the twenty-first century. In sketch form, this essay focuses on a bibliographical review of the most significant books that have appeared in the topics of Islam, the Qur’an, Muslims and Muslim societies in Europe, the West in general, and the Middle East. The author notes that the scientific thematization of these large areas of research has retained the most important methodological characteristics of the studies that were done during the second half of the th century.

Keywords: world, Islam, Qur’an, Muslims, Muslim societies, trends in the interpretation of Islam, ideological interpretations, modernity