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