Poland: A Long Way From Gdansk
Their strongly shared faith and conservative views are not enough to dampen Lech Walesa's dislike for Poland's twin leaders.
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Their strongly shared faith and conservative views are not enough to dampen Lech Walesa's dislike for Poland's twin leaders.
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Preventive preservation of the cultural heritage represents the safest and most economical way by means of which the collection owners or custodians avoid difficulties related to the restoration of the degraded objects (difficulties such as high costs for such interventions or the decrease in the value of the objects on the market). Preventing the insects’ attack on the collections requires simple steps that are to create a clean preserving environment, with adequate microclimatic parameters, to eliminate the elements that could attract the pests inside and to prohibit the introduction of new objects into storage facilities without being checked and taken through quarantine measures by the conservators.
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Everybody knows that love is the main teaching of Christianity. The world had always fluctuated between love and its opposite, hate. Violence, as a fruit of hate, was present in Christian society during ancient times. Christians tried to lie God, Christians hated each other and Christians hated the others. Persecutions and crusades are examples of a failure. And torture of 20th century is also a failure.
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In this study, the author approaches the concept of autocephaly both from a historical point of view and as an ecclesiastical reality. The autocephaly is an ongoing issue in the ecclesiastical life, having always demanded a canonical approach as well. The autocephaly is a trait of the universal Orthodoxy that relies on the ecclesiastical teaching as it has been passed on to us. It can only be achieved within the fundamental canonical principles that provide cohesion and coherence to the ecclesiastical organization of the Church.
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Romanian monasticism is one of the oldest in Orthodoxy. Its value lies not only in its old age, but also in its complex work. Concretely, it gave birth to many saints, it brought a priceless contribution to the religious-moral formation of the Romanian people, it had an invaluable contribution to the cultural development of the nation, it carried a social-philantropical work in the midst of the people, it has been involved in the important achievements of the country’s history, it helped the Holy Places, etc. However, its history has not known only accomplishments, but has had aso great moments, of trial. Among these we will name only two of the most important: The Organic Decree for the Regulation of the Monastic Order, signed by the ruler Alexandru Ioan Cuza, on the 30th of November 1864, and The Decree No. 410 of the totalitarian communist regime, of the 28th of October 1959. Although they were established and enforced in diferent periods, at almost a century apart, and although they apparently had totally opposite influences, the first from the West, the second from the East, they both wanted to limit monasticism: to reduce the number of those who wanted to adopt a monastic life, as well as to close some of the monastic settlements. The enforcement of the two decrees lead, on the one hand, to the drastic decrease of the number of monks and nuns, to the closing and trasformation of some monasteries and hermitages into parish churches, but also to the reduction of the cultural and social-philantropical activities or the believers’ depriving of confessors over the course of many decades. However, despite the mentioned negative consequnces, we have the certainty that they were allowed by God, with an educational purpose, for the strengthening of monasticism, for us to realise its importance and to be fully aware of the “cross” it representes. Their history brings us, however, something to reflect upon: if in the XIX-th century the decree was influenced by the West, if in the XX-th century the decree was marked by the influences from the East, we must pray a lot so that in the XXI-st century, marked by secularization, God takes care of the monasticism; may He help all the monks and nuns fulfill with diligence the promises made to the One Who gave all the evangelical advise.
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In the late 20th/early 21st century, new dimensions in understanding and implementing security in a society have appeared. With the disappearance of bipolarism in international relations and with the emergence of multilateralism and multipolarism, based on the integration principles, new, modern challenges and threats to security have arisen, and that demanded redefining and creation of a new form of understanding of not only security, but also of certain social, political and economic factors, for the purpose of finding adequate models and strategies of comprehension of international relations. Modern understanding of security does not only include the phenomenon of military power, but it has a far wider scientific and social meaning. Security and defense education in the early 21st century includes a new concept of activities and implementation of practical and theoretical securitydefense experiences, that is, reforms of the education system for the purpose of finding an efficient method of opposing the new challenges to the national (collective) security of states. The new concept and methods of education are based on the international experience of other countries and is involved in the training system of police forces in Bosnia and Herzegovina. However, internal ethnic and political paradigms have prevented the existence of a unified police structure in Bosnia and Herzegovina, which has had an impact on the organization and functioning of the police in Bosnia and Herzegovina. Key words: safety, national safety, police
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Review of Međunarodni naučni simpozij „Identitet i globalizacija, Zenica 18-20. 12. 2008.
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Philosophical and legal, as well as legal and logic study entitled “Gustav Radbruch’s Logic of Legal Science” presents, analyses and critically comments Radbruch’s understanding of the world and the phenomenon of law. The study begins by Radbruch’s understanding of the law as reality which aims towards justice and, on that primary level, it tries to solve the antinomies of justice as the idea of law and legal safety and purpose. The author then explains the difference between the sciences dealing with law and pure dogmatic, systematic and legal science. The logic of pure dogmatic legal science is analyzed in three basic aspects – interpretation, construction and systematization. On those basis the difference between the two basic notions is explained (after construction) – the notion of legally relevant and true legal terms. After these postulates are presented, the study focuses on Radbruch’s understanding of the legal science as a cultural science connected with values and based on understanding and individualization. The final section of the study shows ethical reflections of Radbruch’s understanding of law as an overlap of reality and values which leads to reconciliation and morality.
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Ivan Lovrenovic’s essay, which won the „Midhat Begic“ Award for the best essay in 2008, is a pretentious attempt of the author to reevaluate the understanding of Andric’s work and to reexamine the significance of the work in literary history. In the process, Lovrenovic places a special emphasis on the critic texts on Andric, which reveal and explain his ideological positions. However, Lovrenovic’s essay is, in essence, inferior to the very critics of Andric’s work he mentions and is, at the same time, methodologically inadequate in relation to Andric’s work: Lovrenovic combines in his essay the methods which are incompatible, even contradictory, so it is seen throughout the text that the author is unaware of his own methodological contradictions – he creates a methodological galimatias by demonstrating methodological inconsistency and research incompetence and immaturity. In an attempt to reveal the so-called paradox in understanding of Andric’s literary opus, Lovrenovic wrote an essay which is a paradox on its own, thus standing out as an example of methodological incompetence in understanding and valorization of a literary work.
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The economic crisis has caused deep social changes which are reflected to a higher extent in underdeveloped countries where authorities are not able to program the processes in the right direction. The crisis is reflected in many ways and is seen in all spheres of the society, especially social. Economic measures are only the basis of serious measures that need to be implemented in all sectors of the society, especially social. That is why the meaning of social capital is greater and more important, for it is at the disposal of citizens and is not controlled by the powerful international institutions. In order to overcome the crisis, it is necessary to undergo reforms of economic, educational and the overall social sector controlled by the domestic authorities. The crisis is global, but it is reflected locally. Citizens suffer the consequences, depending on the economic power and financial situation in a country. Today, many theoreticians deal with the issue of overcoming the crisis, but the basic measures should be taken in the sector of education, employment and social care system. The country should redefine its social policy and social protection measures, program and initiate the development of educational system and undertake more serious investments not only in the sector of production, but also in the sector of science and progress. The proclaimed Bologna education reform does not even remotely offer, nor does it suit the needs of time and demands that the crisis poses in the sector of education. That is why voices calling for a new approach to education are becoming louder.
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How is one to find one’s way from “the end of European philosophy to the global philosophy to come?” Long ago, Jaspers perceived the possibility of a post-European philosophy of the future in the shape of a global or intercultural philosophy. For us today, this possibility is inconceivable, opening up for all cultures, in a kind of dramaturgy of the mind, a shared life in a common domain of thought. Karl Theodor Jaspers is one of the most important philosophers of the 20th century. He was a psychiatrist, philosopher and political thinker, a critic of the totalitarian system, of the perversion of history and ideology, of Nazism and communism. His philosophy, like that of Karl Popper, is of the greatest interest in the 21st century in the critique of nihilistic and irrationalist aspirations,and of the fetishization of science and technology. Central to this is the idea of forms of life in which the truth of the idea of freedom and responsibility, of tolerance and pluralism, of the ability to live wisely, manifests itself. It is sufficient to say that with wisdom we avoid both the totalizing figure of thought and action and the wastelands of relativism, indifferent to questions of morality. Jaspers’ liberal, Enlightenment mode of thought, his concept of philosophical belief, of code-script and transcendence, his reflections on the future of humankind in an age of science and technology, the idea of the world and uniformity of thought, shed light on the most important issues of our time. His thinking is characterized by the preservation of freedom and the intellect, of truth in time that is not detached from the human being; it is “navigations in truth,” the decision that freedom is to be created and preserved, which for Jaspers is “the unconditionality of existential decision.”We are exiled as humans if we fail to make sense existentially of these issues now, in post-European, global philosophy. We want relaxed observation and argument, beyond the death-throes of civilization – not only European – and of the drama of the march from modernity to our own times. Committed thinkers are not prophesying a clash of civilizations, cultures and religions; in these times of watershed, we are not proposing the theory of decline assisted, directly and indirectly, by electronic imperialism and media empires. This writer is speaking “in the name of the moment he is interpreting,” which is by no means a phantasmagorical idea or seductive mirage. Since 1954, Karl Theodor Jaspers has not been, for this author, the destructive intoxicant in the “monism of the bourgeois mind” of which the concomitant, in an age of the theatricalization of freedom and truth, are “infantile urges.”
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The text is a review of the book entitled “The Historical ‘No’ to Stalinism”
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The term culture is usually mentioned in the context of a refined spirit, which is its basic meaning – separating it from the cruel nature and beyonsense. However, the way to that “pure” substract, selected human experience and wit is full of contradictions. The past of Bosnia and Herzegovina has been marked by a variety of continuities and discontinuities, as well as by a long tradition of contradictions, ranging from idyllic neighbor-loving coexistence and unity, which had its peak in a form of “brotherhood”, cultural tolerance and interviewing; to cultural and political animosities, disdain and open cultural, ideological and armed conflicts, violence and brutality, initiated by the long-planned “final conflicts” implemented by genocide and culturcide; conflicts with the intention of “eliminating (the other)”. Writings of some authors are absurd and irritating in a way (simply because they are not true), because they state that civilizations and cultures only touch and intertwine, communicate and articulate, as if the conflict between them was non-existent, the same way it is absurd to claim that human societies, peoples, nations, ethnic groups and others are governed in their interaction only by friendly, humane, neighbor-loving ideals, as if living in an idyllic harmony.Different feelings prevail in a man, different systems of values, order, passion, interests, love, hate, contradictions and fierce conflicts. All that is transferred to the micro-plan, to the society, to a more complex organism. All those contradictions are not, in the essence and in a wide spectrum of cultures, a sole characteristic of Bosnia and Herzegovina; although, keeping in mind the country’s geographical position, Bosnia and Herzegovina is a multicultural specificum – a place where the dominant and other cultures meet. However, throughout its 1000-year-long life, that cultural mosaic has been formed in a peaceful coexistence and harmony of cultures, as well as through many sufferings, conflicts, bloody battles, epopees; as well as through the horrors of genocide and urbicide and a desperate fight for survival, all of which we felt on our own skin recently.
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The concept of nation was historically introduced by the development of civil political relations. It has not only served as an exponent and representative of those relations, but it has also served as means of mediation, compression, determination and implementation of the experience of civic and political contradictions, which brought about many challenges in the problemsolving processes. Nation helped civil processes promote the tendency of superordination and realization of power via structural promotion of the civil dynamisms. Not only in political and ideological development, a civil society should also create and fully stimulate the necessary limitations and exclusiveness, and that is where the role of a nation is unrivaled and irreplaceable.Exclusiveness of a nation is articulated on presuppositions of the widest civil and cultural politics, as well as on politics of intensification of the civil economical perspective. Degrees of a civil society’s development, determined by the favored interests, protective integrations and ways of manifestation or functioning of the existing civil irrationality, also determine the degree of national exclusiveness. The expression ‘exclusiveness of a nation’ is its spiritus agens which accompanies the nation in its civil mission! Exclusiveness may be manifested in many ways, but in essence, it is determined by the area in which the dominant civil relations are manifested, as well as by the historical degree of integrity realized and legitimized by a civil society. The historically most illustrative example of factors of civil exclusiveness of a nation may be observed in the civil growth and functioning of countries such as Germany and Italy, in the period leading to the end of Second World War. In the case of Germany, we witness an amazing interweaving and conditioning of civil historicalpolitical and creative-cultural national components. The creativecultural civil components were pawned and converted only to ensure, via national economic emancipation, a theoretical base and agenda. What remained, by the nature of affairs, was only compensation. That pawning served the creative and spiritual civil balance, but could not have eliminated the factual political tightness, which arose as a result of the steadily formed and realized civil phase of liberalism. Exclusive national political way could accept, by the pawn of continuity and produce the context of initiation of irrationality.
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On the efficacy of the posters as a medium of war propaganda and the attempts of the Red Army to win the inhabitants of the Bialystok region for the Soviet army in 1920. With colour posters.
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The first "Solidarity" seen by Krystyna Jagiełło, Jacek Kuroń, Lech Wałęsa, Krzysztof Jagielski, Bogdan Borusewicz, Tadeusz Mazowiecki, Andrzej Gwiazda, Karol Modzelewski, Zbigniew Bujak, Wiesław Chrzanowski, Zbigniew Romaszewski, Janusz Onyszkiewicz. With photo material.
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