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From the 1440s, John Jiskra of Brandýs, who originated from the Moravian branch of the Czech nobility, became the main support in the Kingdom of Hungary of Albrecht Habsburg.s widow, Elizabeth, and her six months old son Ladislas born after his father.s death. Jiskra was bound for years to the Habsburg struggles for the Hungarian crown which took place chiefly in Slovakia. He was a skilful commander, diplomat, and politician. He reached the rank of a Hungarian magnate and was also able to defend his own rights. He remained true to his military service duties which had been predetermined from his youth till his death.
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The author attempts to discern the position of women in an economic and social context during the period of Communist rule in Czechoslovakia. He discusses changes that have occurred in the post-Communist countries of Slovakia and Czechia. He focuses on the two social variables of child care and the division of domestic labor and the three labor market issues of unemployment, sexually differentiated jobs, and wage differentials. The comparison between the Czech and Slovak Republics and Communist Czechoslovakia, provides some useful insights into the cultural and policy trends.
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The author's contemplations on the relationship between power and human dignity are based on the intrapsychic sphere of experiencing power efforts and the ambivalence of human needs. Power is understood as a prerequisite, capability and part of human action associated with the way of self-confirmation in time-space which limits the life of an individual. It is precisely the way of self-confirmation in both vertical and horizontal incorporation into human relations as a precondition for creating respect for the self that assigns a value dimension to power manifestations. The world order and humanization of power are evidently impossible without the .order. which a man can create inside himself within the process of spiritual selfcreation of a personality on the principle of conscience. Thus human dignity also becomes a power, strength of spirit, which provides an individual with the capability to decide competently about the self and others.
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The principles of the state youth care and Programmes of Youth Support and Protection in Slovak Republic for 1992 significantly encouraged the development of out-of-school pursuits of young people in individual districts of Slovakia, helped to build a new network of associations, unions, youth initiatives as well as adult citizens with a deeper relation to youth work. The representatives of youth civic associations keep looking for a path toward young people. This takes the form of the search for the consensus in defending specific youth interests reflected in the deepening process of pluralization of the youth movement. It is also the search for the consensus in defending universal youth interests reflected in the process of deetatizing of the youth movement, i.e. through replacement of state paternalism by a new relation of the state to young people (best expressed by the term subsidiary).
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When Theodor Geiger analysed institutionalization (which he also called democratization) of the class struggle, he pointed to the interconnection between this process and corporativism and the issues of power participation and of common decision-making of organized interest groups. He wrote: .The basis of democratic class struggle is organization and its method is consensus. People do not act as individuals but as members of parties, trade unions and associations of different kinds. But in fact, it is not a struggle. It is rather a cartel of organizations worked out in detail. Organizations develop new procedures to push their particular interests into the political process. They show their common interest in controlling the pie. It is naturally the pie of measures hiding the control of power through organization.. (Dahrendorf 1991, p. 178)
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On March 26, 1993, three executions took place simultaneously in Japan, two in Osaka, one in Sapporo. This news stirred the attention of both media and people, and the problems of capital punishment has since then become one of countrys often discussed issues of the public opinion.
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Between 1945 and 1989 twenty-one Slovak émigré intellectuals in North America worked on various aspects of Slovak history. Only six of them were trained historians, while four each were journalists, ex-politicians and ex-diplomats. One each was a linguist, a philosopher and a poet. Together they produced a truly remarkable number of monographs and articles which helped to acquaint the West with various aspects of Slovak history and culture. For political reasons the output of these émigrés was largely ignored by Marxist historians in the homeland. Now that Slovakia is free from the restraints of Marxism, historians in the homeland and the émigrés in the West should acknowledge each other.s work and cooperate in the writing of Slovak history.
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Jedan čovjek je otišao na duže vrijeme u inozemstvo. I to baš u Njemačku o kojoj je do tada čuo mnogo toga lošeg. I što mislite – svidjela se ona njemu, jako mu se svidjela - svom dušom ju je zavolio, i ekonomičnost njenih stanovnika i urednost svego okolo – tako ju je jako zavolio, tako mu je prirasla za srce, oči i dušu - uopće, zaljubio se u nju. I čak je ženu Njemicu tamo našao sebi, čuvara ognjišta…
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SRŽ KRISHNAMURTIJEVOG učenja je sadr`an u govoru iz 1929. kada je rekao: “Istina je zemlja bespuća. Čovjek do nje ne može doprijeti putem bilo koje organizacije, putem bilo kojeg vjerovanja, putem bilo koje dogme, sve}enika ili rituala, niti putem bilo koje filozofske spoznaje ili psihološke tehnike. On je mora pronaći u zrcalu odnosa, u razumijevanju sadržaja svog vlastitog uma, kroz promatranje, a ne kroz intelektualnu analizu ili introspektivnu disekciju.
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Bibliography of Separate Editions Čapek Works in Translation into Bosnian, Croatian and Serbian Language
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Ime Karela Čapeka je u našoj sredini postalo poznato još dvadesetih godina prošlog stoljeća i sa sigurnošću možemo tvrditi da nema osobe, koja barem nije izustila njegovu slovotvorinu robot, koju će, na prijedlog brata Josefa, upotrijebiti kao glavnog pokretača svoje antiutopističke drame R.U.R. (Rossum’s Universal Robots), a koja će piscu donijeti domaću i svjetsku slavu. Čovjek na sreću nije nestao i robot ga nije zamijenio, ali kako je Čapek postao slavan u svijetu, tako se počeo inscenirati i na pozornicama teatara bivše Jugoslavije.
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Pero Pavlović - Laudes Mensibus Ružica Komar - Ruže za pjesnikinju Mensur Ćatić - Vrijeme nestajanja Zdravko Luburić - Pakrac Šefko Kaloper - Kosovari Vesna Hlavaček - Pogledaj u moje jasno lice... Ethem Veledar - Stećak Nataša Subašić - Budna i sama Boris Marić - Jedina mogućnost Danja Đokić- Jutrenje
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Ovo je jedna od mogućih stotina priča iz Bosne i Hercegovine na razmeđu vijekova, na raskrižjima moralnih i svih drugih puteva.
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Ako odmah, na početku, ustvrdim da Veledar nije pjesnik već pjevač, time bi želio odrediti smisao i sadržaj njegove poezije i da, zanesen i ponesen otkrivanjem nataloženih i zapretenih melodija narodnog kazivanja, opravdam i objasnim odnos, vezu i uzajamno drugovanje poezije i govornog izraza duha što se poezijom naziva, tačno je sredina između govora i muzičke melodije; glas je daleko bitniji od riječi.
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Jeste li ikada sjedili vrlo mirno, bez ikakvog pokreta? Pokušajte, sjednite zaista mirno, s uspravljenim leđima i zapažajte što se događa u vašem umu. Ne pokušavajte ga kontrolirati, ne recite kako bi to bilo skakanje s jedne misli na drugu, s jednog interesa na drugi, već upravo budite uvjereni kako vaš um skače. Ne činite ništa u vezi toga već promatrajte s obale rijeku kako je voda zapljuskuje. U rijeci koja teče je mnogo toga – ribe, lišće, mrtve životinje - ali to je uvijek živo, u pokretu i vaš um je takav. On je uvijek neumoran, leti s jedne stvari na drugu poput leptira.
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U poređenju s formatima svojih skulptura je veoma sićušan; možda san o monumentalnosti je dan baš ljudima, koji ne zablistaše nekakvom nezgrapnošću i nespretnoću. Ako ga poredimo s patetikom vlastitih kipova radi se o tihom i mirnom čovjeku, suzdržljiva govora, pragmatiku, nipošto upadljivom; bez imalo južnjačkog temperamenta, bez ikakve eksterne umjetnosti kojom bi se skretala pažnja, osim, oštrog zasvođenog čela, koje kao da bijaše olako modelirano kiparskim prstima.
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