Sazetak
Abstract:
Clare Carlisle, Kierkegaard’s Philosophy of Becoming: Movements and Positions, SUNY Press, Albany, 2005.
Sažetak:
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.
Sažetak:
Pojam višeznačnost do sad se upotrebljavao prije svega u nauci o jeziku. U većini slučajeva u kojima se ljudi konfrontiraju sa višeznačnošću, jezik je ipak samo jedan od mnogih elemenata. Konačno postoje situacije višeznačnosti koje preživljavaju sasvim bez jezika, kako smo to vidjeli u uvodu na primjeru prave i navodne molitve Benedikta XVI u Plavoj džamiji. Stoga ima smisla da proširimo pojam višeznačnosti na sve slučajeve u kojima ljudi stvaraju višeznačnost i s njom se susreću, bez obzira da li se to dešava putem jezika ili na neki drugi komunikativni čin. Stoga ja govorim o kulturalnoj višeznačnosti koja doduše uključuje jezik ali obuhvata i nejezičke radnje
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
Sažetak:
Uistinu bi se moglo reći da je sa svrgavanjem Carističke Rusije 1917. godine, Sveta Rusija, sa svojom dugom tradicijom pravoslavne duhovnosti, ugledala svoj kraj. Nakon toga, sve što je ostalo bilo je komunistička pustopoljina. Pa ipak, u Rusiji je opstalo mnogo toga što danas izravno podsjeća na tu kršćansku prošlost: u tom smislu, najvidljivija je posvudašnja prisutnost prelijepih (ali zatvorenih i nekorišćenih) pravoslavnih crkava; najduhovnije su ikone, koje se u izobilju mogu naći u izvjesnim crkvama (konzerviranim kao muzejima) i galerijama; najvažnije je nastavljeno postojanje (u tužno prikraćenom i suzbijenom obliku) same Pravoslavne crkve; a najdirljivija je nastavljena privrženost mnogih Rusa pravoslavnoj religiji (uključujući i izvjestan udio mlađih ljudi).
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.
Sažetak:
Dževad Sulejmanpašić je bio jedan od prvih svjetovnih intelektualaca među muslimanima u Bosni i Hercegovini. Njegov intelektualizam je obilježen istovremeno 1) dubokom empirijskom uronjenošću u kulturne, duhovne i socijalne prilike svog naroda, 2) izvanrednim poznavanjem evropskog civilizacijskog konteksta i povijesnih megatrendova kojima su bosanski muslimani odlaskom Osmanlija bili neizbježno izloženi i 3) dubokim interioriziranim pristajanjem uz moralni zakon da je čovjek čovjeku čovjek. U Kantovoj misli pronalazi ključ za razrješenje protivriječnosti koje proizlaze iz duboke uronjenosti bosanskih muslimana u tradicionalni sistem islamskih vrijednosti i neizbježne izloženosti nadirućem modernizmu.
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
Sažetak:
Glavni ciljevi i osnovne vrijednosti na kojima se temelji vanjska politika Republike Austrije su: sigurnost i međunarodni mir, vanjska nezavisnost i unutrašnji suverenitet, potom političke vrijednosti kao što su ljudska prava, pluralna demokratija, pravna država, ekonomsko-socijalna tržišna ekonomija, ljudsko dostojanstvo u cijelom svijetu, materijalno blagostanje i ostali životni kvaliteti stanovništva, zaštita životne sredine i očuvanje austrijskog identiteta. U pravnom smislu postoje sljedeće kategorije o neutralnosti: klasična neutralnost u ratu, nezaraćenost, nesvrstanost (neutralizam), neutralnost i sistem Ujedinjenih nacija i trajna neutralnost. Austrija zbog proglašene trajne neutralnosti nije pristupala supranacionalnim organizacijama kakve su Evropske zajednice. Međutim nakon okončanja Hladnog rata, Austrija je redefinisala svoju neutralnost i svela je na takozvanu "suštinsku neutralnost". Shodno takvom tumačenju neutralnosti Austrija neće pristupati vojnim savezima, ali hoće supranacionalnim organizacijama, te je 1995. godine postala članica Evropske unije.
Ključne riječi: 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
Sažetak:
U modernom svijetu, religija i tradicija bile su pod snažnim pritiskom suvremenih koncepcija o tome što bi čovjek i društvo trebali biti, što je rezultiralo prodorom izvjesnih ne-religijskih ideja o značenju ljudskog društva u same centre zvaničnih religijskih organizacija. To je posebno tačno u slučaju vjerovanja u tradicionalni i drevni karakter nacionalne kulture, kojeg zvanične vjerske zajednice na Balkanu usrdno promiču, ostavljajući dojam da je nacionalna kultura prirodno produljenje jedne religijske tradicije, i da je poput nje drevna i vječna, a za vjernike obavezujuća jednako kao i sama vjera. Iz ovog karaktera drevnosti i vječnosti nacije, neki su čak i izveli zaključak da je nacionalizam sasvim uskladiv sa doktrinom Tradicionalističke škole koja je poznata po svojoj dubokoj kritici modernog svijeta i svom izlaganju tradicionalne metafizike. U ovom radu mi nećemo zalaziti u razmatranje teorija izvjesnog broja danas utjecajnih političkih i religijskih mislilaca koji tvrde da su njihove, prilično sinisterske, ideje o uređenju jednog tradicionalnog društva današnjice utemeljene na doktrini Tradicionalističke škole, već ćemo nastojati pokazati da je sama ideja “nacije i nacionalne kulture” izgrađena na samim metafizičkim antipodima onoga što tradicionalistički autori nazivaju Tradicijom i da ne samo da ne može biti efektivno postavljena na temelje doktrine ove škole, već i da se, u njezinom vidiku, može promotriti jedino kao jedna veoma pogubna moderna devijacija.
Ključne riječi: nation, national culture, democracy, tradition, quantity, individuation, uniformity URL
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
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
Amir KARIĆ
EUROPE AND MUSLIMS-EUROPEANS: A CONTRIBUTION TO THE DISCUSSION OF IDENTITY/IDENTITIES
Asim DELIBAŠIĆ
NACIONALNA KULTURA U VIDIKU TRADICIONALISTIČKE ŠKOLE
Ahmed OMEROVIĆ
VANJSKA POLITIKA AUSTRIJE U PERIODU DRUGE REPUBLIKE
Najil KURTIĆ
SVJETOVNI INTELEKTUALIZAM DŽEVADA SULEJMANPAŠIĆA
William STODDART
RELIGIJA I ANTIRELIGIJA U ISTOČNOJ EVROPI
Thomas BAUER
KULTURALNA VIŠEZNAČNOST
Jasmina OMERKIĆ
CLARE CARLISLE: KIERKEGAARD’S PHILOSOPHY OF BECOMING: MOVEMENTS AND POSITIONS