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Jan Lomoz was an important pre-War figure in the Prague diocese of the Czechoslovak (Hussite) Church. Naturally, the Second World War had a tragic impact on his fate. Because of his position, he came under Gestapo scrutiny after the occupation. After he failed to express sufficient or, indeed, any enthusiasm for his Church’s joining the ranks of the League against Bolshevism, he was arrested on the orders of Karl Herman Frank and imprisoned in a concentration camp. He managed to survive the War, albeit only by being lucky enough to overcome a serious illness, and he returned to Prague with a willingness to get involved in Church activities once more. Naturally, he was hugely disappointed to discover that the leadership of the Czechoslovak (Hussite) Church of that time was no longer interested in his services. Jan Lomoz ended up living out his days in seclusion. He died in March 1957.
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The “A Few Sentences” (Několik vět) petition was made public on Thursday, 29 June 1989 by the Radio Free Europe station in its “Events and Opinions” (Události a názory) evening programme, together with a selection of the names of the first signatories. The text was also broadcast on the same day by Voice of America and the BBC. The following day it was published in full by the Viennese daily newspaper Standard. Some international dailies then carried excerpts from the document. The independent East European Information Agency (Východoevropská informační agentura) provided information on the “A Few Sentences” petition in a report on 3 July 1989. The editors of the independent periodical Information on Charter 77 (Informace o Chartě 77) published the text in its July edition. The samizdat People’s News (Lidové noviny) printed the document in its summer double issue. The official press, represented by the “Red Truth” (Rudé právo) newspaper, did not publish “A Few Sentences” until after the change in social conditions, namely on 19 December 1989. With its seven points, the “A Few Sentences” petition demanded the release of political prisoners, unrestricted freedom to assemble, the legalisation of independent initiatives, media that objectively provided information, the respecting of religious freedom, care for the environment, and the commencement of free discussions on the main issues of post-War Czechoslovak history. The petition was an open document and could be signed by anyone who agreed with its wording. Eventually, by November 1989 it had been signed by almost 40,000 people, and the number of signatures also increased after the fall of communism.
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Starting from pejorative use of the words philosophy and philosopher, which is the author's way to draw the readers' attention to one more specificity of philosophy in relation to other spiritual disciplines, he wants to offer a condensed answer to an intrinsic question - what is the purpose of philosophy. In his pursuit of the answer, the author starts from an emphasis he places on the significance of anecdotes about philosophers that, in his opinion, sometimes offer an answer to the above question.
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The Macedonian Orthodox Church as an autocephalous one is a part of the Holy Ecumenical Apostolic Church. It preserves the dogmas, canons and unity of the liturgy with the Eastern Orthodox Church and has an unique organization of the independent management of the church activities. It also protects the Bible, the rules of all ecumenical and indigenous Councils, as other autocephalous orthodox churches do, and discards all other schismatic teachings. It is steered in accordance with the Bible the Holy Traditions, the Apostolic Rules and the Constitution of the Macedonian Orthodox Church. The head of the autocephalous Macedonian Orthodox Church is the Archbishop that hold the title "Archbishop of Ohrid and Macedonia". The organization and the activity of the Macedonian Orthodox Church is also in the frames of the Constitution and the laws of the Republic of Macedonia in order to serve the Orthodox believers of the state.
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Logic and culture, two different and, some would say, incompatible (noncorresponding) terms, are still connected with logic of values. In other words, logical conclusion (regardless how much it is based on reality judgments), is influenced (determined) by a given culture and a system of values within that culture. Logic does deal with reality judgments, but logic of values deals with value (normative) judgments and those judgments neither claim nor refuse that something is(or isn't), but they represent demands referring to people to do or not to do something in order to accomplish the goals (values) that community longs for. Value judgments are not, like reality judgments are, true or false, they are right or wrong. Logical judgment and conclusion itself is determined by the goals/values of a given culture.
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review of: Ljubiša R. Mitrović, "Sociology", Institute for Political Studies / Association "Science and Society" of Serbia, Belgrade, 1997, p. 1-552.
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The Orthodox religion, coupled with the Kosovo mythology, directly participated in creating social mentality among the Serbs, while offering, as a model of the "inner-world" asceticism, a heroic death for national causes ("for the noble cross and golden freedom") or stoic endurance of the humiliation in slavery (modeled after the Christian martyrs). The view of the future that would be deprived of suffering and humiliation assumed as its eschatological objective the "heavenly kingdom" for the former generations and the "new Serbian empire" for the future ones. Such a model of the "inner-world" asceticism, in its turn, contributed to "forsaking the world", that is, to a passive attitude toward everyday engagement in the work that would be founded upon strictly organized and rational principles. The assumption that the Orthodox Christianity, as an identifier, participated in preserving the national identity of the Serbs is correct, but it should not be ignored that there were other factors at work as well - especially the mythology that gathered around the "myth of Kosovo". Still, in the recent history of the New Age (18th-19th centuries), when the Serbs started their liberation process trying to re-connect themselves with the European civilization the Orthodox religion not only failed to contribute to the modernization processes but it was most often in conflict with them.
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The paper first states that there are two dominant theoretical-methodological approaches and orientations in the sociology of education, namely, the functionalist and the Marxist ones. It also states that nowadays papers with other orientations are more often to be found, including the structuralist, the existentialist, the interactionist, the liberalist, the ethno-methodological, the analytical, and others. The introduction briefly gives an explanation while, at the same time, it makes a distinction between the theoretical orientations and the methodological approaches. The core of the paper gives, in summary, an explanation of six elements of the Marxist theoretical-methodological approach and orientation or of the historical-dialectical materialism, as this teaching came to be called in philosophy and science. The initial framework implies the assumption that education is socially-conditioned and that it has a class character in the class society. Further, the teaching about man and his nature, stating that he is a creative, active and practical being, is presented together with the teaching about the humanist character of education. Finally, the teaching about the importance of education for the reproduction of a particular socio-economic system as well as the reproduction of its respective ideology is stressed.
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On some moments of the idea stated in a philosophical work: Dialectics of the German Classical Philosophy by Professor Gligorije Zaječaranović, Ph. D. --------------------------------------------------------------------- We have tried here, in brief, to point to some important philosophical issues and problems - though they are numerous and fruitful in the philosophical works of Professor Gligorije Zaječaranović - that were considered and developed by Professor G. Zaječaranović in his successful career devoted to philosophy and research. The dialectical and humanist philosophical beliefs and strivings that have mainly characterized the philosophical work of professor Zaječaranović reveal, in an original and visionary way, a philosophical world that is, in the dialectics of concrete totality, essentially, legitimately, generally-valued and humanistically ordered.
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review of: Dragoljub B. Đorđević, Proroci "nove istine": sekte i kultovi, JUNIR and Otvoreni klub, Niš, 1998
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The paper is prepared as part of the research project "Sociocultural Adaptation of the Roma in Serbia in the Transition Processes – Integration, Assimilation or Segregation?", sponsored, in the research period 1998-2000, by the Research Support Scheme
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A question how to provide our children and young people attending elementary, secondary and academic schools with the religious knowledge constituting an integral part of the religious, cultural and national identity of their environment as objectively and as completely as possible, is put forward in our general public with an increasing frequency. To formulate such a question and to attempt to answer it are two entirely different tasks. This is where a wide span of opinions is reflected: from those allowing only for "scientific" information on religion/religions in schools, to those favoring re-institutionalization of the "classic" religious instruction in schools. Along with a review of the standpoints taken by several Yugoslav scholars, the paper analyzes the attitudes of the Yugoslav secondary school students on introduction of religious instruction into schools. The obtained data are a part of a wider socio-empirical research carried out in 1997 in the several regions of the Federal Republic of Yugoslavia.
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According to the resolution of the Board of Editors of the Scientific Journal Facta universitatis, this issue of the series entitled Philosophy and Sociology is dedicated to the fortieth anniversary of the scientific work of Professor Gligorije Zaječaranović, Ph. D.
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The paper discusses the contribution of J. Habermas to the foundation of a new social paradigm in the form of the communicative action theory. The author first gives a global survey of Habermas's intellectual development, starting from Marx through the critical theory to post-Marxism that Habermas finally left behind since oriented towards convergence and integration of the social action theory, the system theory and the symbolic interactionism theory. Unlike Marx's paradigm of production and social labor as the basic category Marxist theory is built upon, Habermas has built a new paradigm of the communicative action focused upon the communicative mind, communication and rationality as well as the communicative community. The author critically points to the values as well as inner limits of Habermas's theory that reduced a complex and controversial class nature of the society to the "communicative community" thus promoting idealistic worship of the role of the rational discourse.
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This paper contains a condensed analysis of Gligorije Zaječaranović's latest publication, Logic. The book is represented as the most complete expression and thus the best illustration of G. Zaječaranović's exceptional qualities as a philosopher, logician, pedagogue and writer. Hence the comments on the many virtues of Logic - the chief among them being the philosophical foundation of logic, the revaluation of symbolic logic as opposed to traditional formal logic and, no less important, the lucidity and coherence of the argument - often expand into a general assessment of G. Zaječaranović's entire work. For numerous reasons, ranging from the enormous erudition combined with the originality of thought to the personal life-style, the author of this paper assigns Professor Zaječaranović the status of a living classic in the tradition of our philosophical discourse.
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