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Break down of "real socialism". "Real socialism" and the basic ideas of Marx's theory. Basic values of the socialist tradition. Traditional liberalist option. What will be the likely implications of those pendulum-type social changes?. Democratic-socialist option. Democratic socialism and social democracy. Conclusion
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The established stereotypes of interpretation of the political process are about to lose validity after facing what happened in Eastern Europe during the last for years. Applied to this development, they give bizarre results. For the old Marxist, dogmatic Eastern Europe is obviously "moving to the right", if not suffering "counter-revolution". But how, in that case, could recent events mobilize such a mass of people, including those of underprivileged social strata? From the same dogmatic position, the rejection of "central planning" and introduction of "market economy" would mean rejection of "socialism" and "classless society". But how could one explain the fact that it was that type of "socialism" and that type of "classless society" which attracted, as a rule, the privileged strata it had created?
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review of: Revoluţia transilvană de la 1848-1849. Date, realităţi şi fapte refl ectate în documente bisericeşti ortodoxe 1848-1850, volum întocmit de: Dumitru Suciu (coord.), Alexandru Moraru, Iosif Marin Balog, Diana Covaci, Cosmin Cosmuţa, Loránd Mádly, Bucureşti, Editura ASAB, 2011, 588 pag.
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This text provides an analysis of the medical situation today, increasingly dependent on technology to the detriment of establishing personal relationships between doctors and patients. Every detail and every minute of our lives confi rm an overwhelming predominance of technology. Not only has technology taken control over our actions, but it is about to dictate who we are. Especially in medicine and liberal arts, the relationship between man and technology is not limited to simple contact and reciprocal interaction; it has become more like a relationship of inter-habitation and assimilation. The infusion of technology in medicine has signifi cantly lowered mortality and increased life expectancy; it has opened a path to new surgical interventions with increased complexity. Technology has given a new boost to medical science, medical research, and medical practice; it has crucially infl uenced and transformed the doctor’s mentality, the nature of his vocation, as well as the relationship between medicine and society as a whole. Machines seem to have taken a dominant position in the process of making a medical diagnosis, while the medical practitioners are mere observers and the patients are absent. Yet, personal communication emphasizes the uniqueness of a person, while the standardization of technical procedures only undermines it. Ultra technologically improved health coincides with the weakening of human feelings and the disintegration of man’s spiritual qualities.
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The intention of this study is to approach the issue of spiritual guidance in the Eastern Christian tradition, based on a great ascetic from the deserts of Egypt in the 4th century—Evagrius Ponticus. The clear conclusion of the Pontic hermit is that the work of a patér pneumatikós is not to communicate a doctrine in an abstract manner and by means of discourse, but rather to offer his apprentice a way to intensely assimilate spiritual teachings. We support the idea of placing the practice of spiritual guidance in the context of spiritual experience; our intention was to do justice to the thesis that an abba is basically an anthropos pneumatikós i.e. a man who learned the spiritual mysteries of life during his prolonged experience in the desert. Thus, the way of life of the Pontic hermit is not the same as that of a teacher (didaskalos), as the message send by this way of life is not a doctrine, but a personal experience of spiritual life. In brief, abba Evagrius Ponticus is more of an authentic spiritual father rather than a “philosopher” of the desert (A. Guillaumont), whose main job is to offer spiritual guidance to his apprentice in his spiritual life.
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Following a research path inspired by Father Pavel Florensky, this analysis of Tarkovsky’s work refers to storge—the “natural” love, “tender, warm, and safe love of the parents toward their children, of the husband toward his wife, of the citizen toward his country”. After a brief reference to self-love, this text discusses the way family relations are built in the life and work of the great Russian director. From this perspective, Tarkovsky’s movies illustrate a part of his own family’s history: extraordinary love stories, featuring a mystifying beauty, blended with dramatic breakups and the associated sufferings. In these movies, family is more often than not seen from the perspective of a child – the child in the movie or the persona of Andrei Tarkovsky as a child. Synthesizing multiple biographical sources, the text tells the story of the harsh childhood of Andrei Tarkovsky and his sister Marina, during the war. The author creates a list of children characters in Tarkovsky’s movies and notes their constant presence: The Steamroller and the Violin – his fi rst movie – opens with a child character, while The Sacrifi ce – his last movie – ends with a child and is dedicated to a child: his own son Andriosha; in every movie children play an important role and offer the scenarios a certain continuity and coherence. Andrei Tarkovsky sees childhood as a constant component of a man irrespective of his age. His work awakens memories of the sensations we used to have during our own childhoods. On the other side, it is easy to notice how most of the children characters in his movies are in delicate situations, such as in an orphanage. Next, tightly connected to the subject of childhood, the text approaches the subject of parental home in Andrei Tarkovsky’s work. The parental home is a recurrent presence in his movies. His own parental home appears almost obsessively throughout his entire work and is often pictured in a nostalgic manner. Other houses that the director was attached to at some point in his life or that had a particular signifi cance to him are often emphasized.
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This study intends to answer a series of vital questions regarding Baptism: Why does Baptism exist? Why is Baptism a Mystery or a Sacrament? What is the meaning of Baptism? What happens during Baptism? Why do infants need to be baptized? What is the connection between faith and Baptism? Is Baptism the foundation and substance of my faith? Or do I need to fi nd faith before Baptism? The study follows a straightforward outline: 1. Baptism as Mystery; 2. Moments in the Church history; 3. Baptism in the New Testament; 3. The baptismal practices in the early Church; 4. Pauline perspective on Baptism (Rom. 6) 5. The baptismal command (Mt. 28)
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A hypostasis of Meşterul Manole—the character in the homonymous theater play written by Lucian Blaga—that hasn’t particularly been in the spotlight is the hypostasis of Christ. The dramatic text provides enough arguments to sustain an association between the literary character created by the poet from Lancrăm and Christ’s pattern.
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In classical literature written in what is usually referred to as “Oriental-Islamic languages” (namely, Arabic, Persian, and Turkish) a conglomeration of poetic forms under the collective name of musammat was cultivated over the course of many centuries. From the viewpoint of poetics, these forms arouse interest primarily due to the fact that, because of the high production level and esteem they commanded in literary tradition, they largely contributed towards the unity of the poetical system in classical literature in spite of its trilingual nature. This fact prompts the student to approach classical literature in these languages as one unified system, setting aside ethnocentric approaches to classical literature that emerged considerably later in time and that are indeed incongruent with the very character of that literature. Musammat forms contribute profoundly to the continuity of literary tradition in “Oriental-Islamic languages”, functioning as a strong cohesive factor: the poetic continuity of these forms is observable from antique Arabian qasidas to the literary output in Ottoman language in which most of them were in fact composed. From the viewpoint of poetics, musammat forms represent the culminating point of the inherent inclination of this literary tradition towards form itself, which traditionally was dominant over subject-matter. Moreover, musammat forms went so far in that direction that form, rather than subject-matter, became principal poetic inspiration (e.g. tahmis, nazira, masnavi). Ultimately form is transformed into the hero of the tradition and the relationship governing form and its subject-matter was liberal to the point that any subject-matter could be encompassed by and expressed in any given form and in so doing literary tradition becomes double lyrical. On one hand, lyrical genres dominate the tradition, and on the other, exceptionally dynamic relation between different forms renders the tradition as a whole more dynamic and lyrical allowing for the complete surrender to the charms of forms and facilitating the exit of the libertine subject into the realm of forms. This poetical approach to classical literature, particularly in the study of musammat forms as one its dominant currents, demonstrate the fact that this literary tradition cannot be considered epigonic even though it may appear as such on the first impression. The tradition is characterized by its dynamic nature expressed in various elusive ways which reveal themselves only upon thorough poetical scrutiny.
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Ekrem Čaušević, THE TURKISH LANGUAGE IN OTTOMAN BOSNIA, The Isıs Press, İstanbul, 2014, 245 str. Sabina Bakšić, STRATEGIJE UČTIVOSTI U TURSKOM JEZIKU, Filozofski fakultet, Sarajevo, 2012, 204 str. SAYYIDS AND SHARIFS IN MUSLIM SOCIETIES: THE LIVING LINKS TO THE PROPHET, ed. by Kazuo Morimoto, Routledge, London and New York, 2012, 276 str. ORIENTALISM REVISITED: ART, LAND AND VOYAGE,ed. by Ian Richard Netton, Routledge, London and New York, 2013, 288 str. Dana Sajdi, THE BARBER OF DAMASCUS: NOUVEAU LITERACY IN THE EIGHTEENTH-CENTURY OTTOMAN LEVANT, Stanford University Press, Stanford, California, 2013, 312 str. Duygu Kӧksal – Anastasia Falierou, A SOCIAL HISTORY OF LATE OTTOMAN WOMEN: NEW PERSPECTIVES, Brill, Leiden/Boston, 2013, 348 str. John Jefferson, THE HOLY WARS OF KING WLADISLAS AND SULTAN MURAD. HE OTTOMAN-CHRISTIAN CONFLICT FROM 1438-1444, Brill, History of Warfare, Vol. 76, Leiden – Boston, 2012, 514 pp. DALMATIA AND MEDITERRANEAN: PORTABLE ARCHEOLOGY AND THE POETICS OF INFLUENCE, ed.by. Alina Payne, Brill, Leiden/ Boston, 2014, xxi+469. ZBORNIK RADOVA: “OSMANSKO OSVAJANJE BOSANSKE KRALJEVINE”, ur. Sedad Bešlija, Posebna izdanja, knjiga 11, Institut za historiju u Sarajevu, Sarajevo 2014, 166 str. Aladin Husić, HADŽ IZ BOSNE ZA VRIJEME OSMANSKE VLADAVINE, Rijaset islamske zajednice u BiH i El-Kalem, Sarajevo 1435/2014, 248 str. KATASTARSKI POPISI EJALETA BOSNA, OPŠIRNI KATASTARSKI POPIS ZA OBLAST HERCEGOVU IZ 1585. GODINE, dešifrirao i sa osmansko-turskog jezika preveo i naučno obradio Ahmed S. Aličić, Dobra knjiga, Dobra knjiga, Sarajevo 2014, Sveska I, XV+483; Sveska II, 565. str. Dariusz Kolodziejczyk, THE OTTOMAN SURVEY REGISTER OF PODOLIA, (CA.1681) DEFTER-I MUFASSAL- I EYALET-I KAMENIÇE, Studies in Documents Pertaining to Ukraine and Black Sea Countries, Volume 3, (pts. 1 and 2), Ukrainian Research Institute, Harvard University, Institute of Oriental Studies, National Academy of Sciences of Ukraine. Kyiv, Ukraine, Cambridge, Massachusetts, 2004, Pts. 1.672, Pts 2 383 defter fascimile 353=p16. Fatma Sel Turhan, ESKI DÜZEN ADINA: OSMANLI BOSNA’SINDA İSYAN:1826-1836, Küre Yayınları, Birinci Basım, Istanbul, 2013, 392 str. Ćazim Hadžimejlić, UMJETNOST ISLAMSKOGA KNJIGOVESTVA: UNIKATI GAZI HUSREV-BEGOVE BIBLIOTEKE U SARAJEVU, Sedam, Sarajevo 2011, 264 str.
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Arab literature in general and especially Arab poetry with qasida as a general normative in its center, phenomenon of topos could be considered one of the main intertextual resources for preservation and activation of cultural memory. Poets, while creating their songs, resorted to the presentation of places that were based and standardised in tradition for the sake of finding and scheduling arguments, of composing possible poetic worlds, as well as for the sake of the selection of compelling and emotionally powerful means of expression. One of the main topos of Arabic poetry is notion of a space which is based in ancient times and which is shown through the qasida as travel song or imaginary travelogue. In Sufi poetry, we witness extremely interesting transformation of this topos, which produces very interesting poetic consequences. Using the example of Abdullah Salahuddin Uššaki poetry we strive to explain this transformation, and to determine what kind of changes and shifts occur both at the semantic and the semiotic level.
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The aim of this work is to present the two qasidas that are part of the poetic work a little known 17th century Bosnian diwan poet, Ahmed Talib Bosnevi. In the first part of this work we will present two qasidas, as the poems written to the highest Ottoman officials, in the context of the qasida as a poem written with a specific goal, most often to obtain certain monetary or different material gain, and about the attitude of the sultan towards such an act of poet’s addressing, and the institution of the patronage in the Ottomans. Given that the period of the classical Ottoman literature is considered extremely conventional, just as the European Medieval literature, we will shortly address the inexpressibility topoi and the outdoing topoi. We will present the transliteration and the integral translation of Talib’s qasidas in this work. In the second part of this work we will analyze these two qasidas from the aspect of autoreferentiality, as a way in which the author refers to himself in his speech. We have found a certain number of verses in the qasidas where Talib speaks about his poetics and the way of its reception.
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The settlement of Focha developed in the fertile valley basin area of the Upper Drina valley where the river Ćehotina joins the river Drina. Focha fell under the Ottoman rule 1465. In January 1470 Focha became the seat of the newly established Sanjak of Herzegovina. One of the strategic goals of the Ottomans was building new and further urbanization of the existing settlements. The urban nucleus for the future settlements or commercial district was the mosque. Mosques were built according to the needs, by honorable individuals or states, or even sultan Mosques that nominally carried sultan’s name were financed from the state’s treasury or from the waqf, which was founded for the purpose of the mosques. Construction of Sultan Bajezid mosque aimed at improving urban development of Focha as the Ottoman city center. For the mosque to operate properly, so its employees could perform regular duties, the state provided it with income in the form of waqf. At the beginning of the 16th century, the construction of the Emperor Mosque was completed and Focha formally fulfilled conditions to be promoted to the status of ottoman kasaba.
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The contemporary Arabic studies rarely include corpus-based works discussing at various levels of sentence description the mechanisms of thematisation, i.e. moving of constituents to initial position from their unmarked post-verbal and post-subject positions. This paper examines a specific thematisation strategy, namely dislocation and aims to discuss the properties of the Arabic topic-comment structure. The paper gives an insight into syntactic and semantic features of topic-comment structure constituents and communicative role of the topic that is an external sentence element. The analysis focuses on frequently discussed subject thematisation and it is argued that the SGO structure is the topic-comment structure, i.e. it falls under the rule of dislocation, not focusing. The dislocated constituent will leave a trace at the original site, not by usage of resumptive pronoun clitic form, but in form of verb agreement fully specified for number, person and gender affixes instead. Also, a fundamental distinction is drawn between structural and semantic field of resumptive topic i. e. right-dislocation and permutative.
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In the process of teaching Turkish language to students of Turkology who have Croatian as their mother tongue, we have observed that students, while learning Turkish spatial cases (locative, dative and ablative), do not have difficulties in acquiring locative case, while ablative seems to be the most difficult to acquire. This paper aims to indicate the most frequent mistakes done by students using ablative case in spatial meanings, and to elucidate eventual causes of these mistakes by analyzing different ablative meanings and by comparing the ways of linguistic structuring of certain spatial concepts in Turkish and Croatian language. The results of the analysis show that two main factors can be considered as giving rise to difficulties in acquiring ablative: (1) the influence of grammatical and semantic structures of students’ mother tongue (Croatian) which are in a strong interrelation with the way of conceptualizing certain spatial relations, and (2) high polysemy of Turkish ablative and students’ incapability to clearly recognize motivating relations among its seemingly unrelated different meanings. We suggest that acquiring ablative uses in the process of learning Turkish as a foreign language could be rendered easier by strengthening the awareness of differences in structuring of concepts in the two languages, and by perceiving motivating relations among different meanings of ablative.
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