In this paper, the author seeks to contribute to a better understanding of the reality of the human personal moral interiority from the perspective of the Belgian moral theologian, Servais Pinckaers. It is understood in the context of the present-day dominant scientific view of the world in which the categories of technical and other positive sciences, through their dominance, bring into question the human form of existence and activity. Following introductory thoughts on the importance, value, and necessity of interdisciplinary collaboration, we are given an insight into the basic features of human life, which are twofold, depending on whether the same features are underpinned in the moral inferiority of the human person or merely stem from the technical and a positive view of the world.
{"title":"Moral Interiority in the Context of Dominance of the Technical and Other Positive Sciences","authors":"Tadija Milikić","doi":"10.53745/bs.91.5.1","DOIUrl":"https://doi.org/10.53745/bs.91.5.1","url":null,"abstract":"In this paper, the author seeks to contribute to a better understanding of the reality of the human personal moral interiority from the perspective of the Belgian moral theologian, Servais Pinckaers. It is understood in the context of the present-day dominant scientific view of the world in which the categories of technical and other positive sciences, through their dominance, bring into question the human form of existence and activity. Following introductory thoughts on the importance, value, and necessity of interdisciplinary collaboration, we are given an insight into the basic features of human life, which are twofold, depending on whether the same features are underpinned in the moral inferiority of the human person or merely stem from the technical and a positive view of the world.","PeriodicalId":53889,"journal":{"name":"Bogoslovska Smotra-Ephemerides Theologicae Zagrabienses","volume":"50 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85081055","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Family relationships have been becoming increasingly important in Polish, contemporary society especially after the socio-political transformation in Poland. Before that time, family studies were strongly influenced by the socialist system and propaganda. Currently, family relationships are also diverse in structure and in functions. In reply to the widely debated »family crisis« hypothesis, the author of this article suggests that family relations will be more important in the 21st century, because there is a positive association between the experience of strong emotional bonds in the family and the strength of family relationship. Consequently, supporting emotional family ties means also supporting the growth of healthy relationships in the society. Therefore, the aim of this article is to present the bonds between members of the Polish family at the end of the 20th, and at the beginning of the 21st centuries on the basis of the results of surveys conducted by CBOS (Public Opinion Research Centre in Poland).
{"title":"Emotional\u0000Bonds in the Polish Family during the Social and Political Transformation in\u0000Poland according to Empirical Research","authors":"Elżbieta Osewska","doi":"10.53745/bs.91.5.12","DOIUrl":"https://doi.org/10.53745/bs.91.5.12","url":null,"abstract":"Family relationships have been becoming increasingly important in Polish, contemporary society especially after the socio-political transformation in Poland. Before that time, family studies were strongly influenced by the socialist system and propaganda. Currently, family relationships are also diverse in structure and in functions. In reply to the widely debated »family crisis« hypothesis, the author of this article suggests that family relations will be more important in the 21st century, because there is a positive association between the experience of strong emotional bonds in the family and the strength of family relationship. Consequently, supporting emotional family ties means also supporting the growth of healthy relationships in the society. Therefore, the aim of this article is to present the bonds between members of the Polish family at the end of the 20th, and at the beginning of the 21st centuries on the basis of the results of surveys conducted by CBOS (Public Opinion Research Centre in Poland).","PeriodicalId":53889,"journal":{"name":"Bogoslovska Smotra-Ephemerides Theologicae Zagrabienses","volume":"119 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85305189","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Kriza je vrlo teško stanje nakon kojeg se očekuje ili razrješenje ili katastrofa. U kriznoj se situaciji osoba susreće s opasnostima koje ne može razriješiti poznatim načinima rješavanja problema, što može izazvati poteškoće na kognitivnom, ponašajnom, emocionalnom i tjelesnom planu. U radu se prikazuje utjecaj kriznih situacija na psihičko stanje pojedinca, s naglaskom na krize koje su 2020. godine pogodile Hrvatsku (pandemija i potresi) kao i terapijske mogućnosti koje u kriznim situacijama pruža logoterapija. Hoće li krizna situacija dovesti do psihičkog oboljenja, ovisi o značajkama krize i osobinama pojedinca koji je krizi izložen. U društvu u kojem mnogi pate zbog osjećaja besmislenosti života, krizne situacije lako mogu dovesti do psihičkih bolesti. Logoterapija, psihoterapijska tehnika koja u svoje središte stavlja volju za smislom kao pokretačku snagu ljudskog života, pojedinca upućuje na prihvaćanje života kao zadatka, uz naglašavanje njegove duhovne dimenzije, može u vrijeme današnjih kriza biti od preventivne i kurativne važnosti.
{"title":"Logoterapija i psihičko stanje u kriznim situacijama","authors":"Mirna Sisek-Šprem","doi":"10.53745/bs.91.3.6","DOIUrl":"https://doi.org/10.53745/bs.91.3.6","url":null,"abstract":"Kriza je vrlo teško stanje nakon kojeg se očekuje ili razrješenje ili katastrofa. U kriznoj se situaciji osoba susreće s opasnostima koje ne može razriješiti poznatim načinima rješavanja problema, što može izazvati poteškoće na kognitivnom, ponašajnom, emocionalnom i tjelesnom planu. U radu se prikazuje utjecaj kriznih situacija na psihičko stanje pojedinca, s naglaskom na krize koje su 2020. godine pogodile Hrvatsku (pandemija i potresi) kao i terapijske mogućnosti koje u kriznim situacijama pruža logoterapija. Hoće li krizna situacija dovesti do psihičkog oboljenja, ovisi o značajkama krize i osobinama pojedinca koji je krizi izložen. U društvu u kojem mnogi pate zbog osjećaja besmislenosti života, krizne situacije lako mogu dovesti do psihičkih bolesti. Logoterapija, psihoterapijska tehnika koja u svoje središte stavlja volju za smislom kao pokretačku snagu ljudskog života, pojedinca upućuje na prihvaćanje života kao zadatka, uz naglašavanje njegove duhovne dimenzije, može u vrijeme današnjih kriza biti od preventivne i kurativne važnosti.","PeriodicalId":53889,"journal":{"name":"Bogoslovska Smotra-Ephemerides Theologicae Zagrabienses","volume":"22 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90542373","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
K. Kardis, Michal Valčo, Katarina Valčova, Gabriel Pal'a
A significant part of the crisis of our contemporary European societies can be attributed to misplaced and abused religious zeal in various forms of religious fundamentalism, both domestically grown as well as imported and shared by the immigrants to Europe from third-world countries. To deal with this complex phenomenon in the European environment, it is necessary to conceive the analysis of the presented issue into a sociological scheme based on three premises: (1) diagnosis of migration processes in the context of growing population movements in Europe, (2) identification of determinants and factors that cause these movements, as well as (3) a proposal to solve the current situation in the spirit of social teaching of the Roman Catholic Church. Our paper is an attempt to interpret and compare the opinions of selected experts on this sensitive issue and, with the help of their opinions, to present some guiding ideas on the path to possible solutions to the current situation. We begin by describing the ideological deconstruction of the moral and cultural world as evidenced in the postmodern society, accompanied by processes of subjectivization and individualization, which acquired a societal context in Europe and North America in the 1960s. We then turn to exploring the context of religious change (from a theological-sociological perspective). The religiosity of postmodern man becomes a mixture of various correct, albeit often contradictory, discontinuous elements , involving a small dose of love for one's neighbor, often taking the form of friendly affection and showing emotions towards animals and the external environment, ideologically correct psychology as well as parapsychology, supplemented by esoteric, occult and astrological notions, while staying open to the possibility for Eastern philosophies and the sects. Islamic fundamentalism is seen as a reaction to this religious-cultural context that is perceived (by conservative Muslims and Christians alike) as hostile to traditional values, ideas about the world, and ideals. The context of contemporary Islam’s influence on the European religious landscape and culture is scrutinized in the next section of our paper. In Europe, the number of Christians will fall from 74.5% to 65.2% between 2010 and 2050, while the number of non-believers (nones) will increase from 18.8% to 23.3%, and the number of Muslims will also almost double from 5.9% to 10.2%. The growth of Muslims in Europe will be affected by both birth rates and migration. A part of our critical analysis points to the self-destructive tendencies of some European elites and cultural influencers/policy makers. After outlining some forecasts and developments, and offering initial critical views on the transpiring phenomena, we move on to delineating possible solutions to this situation. Due to the complexity of the problem, there is no ready-made, simple way to handle this situation. While immigrants have always played in important role in
{"title":"The Threat of Religious Fundamentalism and the European Immigration Crisis","authors":"K. Kardis, Michal Valčo, Katarina Valčova, Gabriel Pal'a","doi":"10.53745/bs.91.5.11","DOIUrl":"https://doi.org/10.53745/bs.91.5.11","url":null,"abstract":"A significant part of the crisis of our contemporary European societies can be attributed to misplaced and abused religious zeal in various forms of religious fundamentalism, both domestically grown as well as imported and shared by the immigrants to Europe from third-world countries. To deal with this complex phenomenon in the European environment, it is necessary to conceive the analysis of the presented issue into a sociological scheme based on three premises: (1) diagnosis of migration processes in the context of growing population movements in Europe, (2) identification of determinants and factors that cause these movements, as well as (3) a proposal to solve the current situation in the spirit of social teaching of the Roman Catholic Church. Our paper is an attempt to interpret and compare the opinions of selected experts on this sensitive issue and, with the help of their opinions, to present some guiding ideas on the path to possible solutions to the current situation. We begin by describing the ideological deconstruction of the moral and cultural world as evidenced in the postmodern society, accompanied by processes of subjectivization and individualization, which acquired a societal context in Europe and North America in the 1960s. We then turn to exploring the context of religious change (from a theological-sociological perspective). The religiosity of postmodern man becomes a mixture of various correct, albeit often contradictory, discontinuous elements , involving a small dose of love for one's neighbor, often taking the form of friendly affection and showing emotions towards animals and the external environment, ideologically correct psychology as well as parapsychology, supplemented by esoteric, occult and astrological notions, while staying open to the possibility for Eastern philosophies and the sects. Islamic fundamentalism is seen as a reaction to this religious-cultural context that is perceived (by conservative Muslims and Christians alike) as hostile to traditional values, ideas about the world, and ideals. The context of contemporary Islam’s influence on the European religious landscape and culture is scrutinized in the next section of our paper. In Europe, the number of Christians will fall from 74.5% to 65.2% between 2010 and 2050, while the number of non-believers (nones) will increase from 18.8% to 23.3%, and the number of Muslims will also almost double from 5.9% to 10.2%. The growth of Muslims in Europe will be affected by both birth rates and migration. A part of our critical analysis points to the self-destructive tendencies of some European elites and cultural influencers/policy makers. After outlining some forecasts and developments, and offering initial critical views on the transpiring phenomena, we move on to delineating possible solutions to this situation. Due to the complexity of the problem, there is no ready-made, simple way to handle this situation. While immigrants have always played in important role in","PeriodicalId":53889,"journal":{"name":"Bogoslovska Smotra-Ephemerides Theologicae Zagrabienses","volume":"6 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90706299","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
U ovom radu pozornost je usmjerena na ono što se u sadašnjoj situaciji može prepoznati kao nalog što ga Bog daje Crkvi na izvršenje. Temi izlaganja pristupit ćemo na sljedeći način: Polazeći od toga naslov TPT‑a Crkva u svijetu krizâ i ljudske patnje sadrži sintagmu »u svijetu krizâ« (podrazumijeva dakle više kriza), u prvom dijelu izlaganja pod naslovom – Crkva u vremenima krizâ – analiziraju se neki vidovi krize zapadne civilizacije s kojima se Crkva i kršćani danas susreću. Ovdje se govori također o Crkvi koja je u krizi svoga temeljnoga smisla/poslanja te krizi praktične vjere (ortopraksije). U središnjem dijelu izlaganja, koji obuhvaća donekle i drugi dio naslova TPT‑a o »ljudskoj patnji«, Čovječanstvo je ranjivo i potrebno otkupljenja poslanje i zadaća Crkve vidi se u svjetlu teološke istine da je čovjek biće koje je potrebno otkupljenja. Kategorija otkupljenja označava osobno, društveno‑političko i globalno spasenje. Crkva je univerzalni sakrament spasenja/otkupljenja ne samo za katolike i kršćane nego i za sav svijet. Na tragu ekleziologije pape Franje ona je »Crkva izlaska«, koja ide kao »poljska bolnica « na sve periferije ranjenog čovječanstva i ljudske egzistencije. U trećem i zaključnom dijelu rada naslovljenom Kriza je prilika, za što? promišlja se na koji način Crkva može biti znak i sredstvo Božjeg spasenja u današnjem svijetu krizâ i ljudske patnje.
{"title":"Crkva i njezina dosljednost poslanja","authors":"Anđelko Domazet","doi":"10.53745/bs.91.3.1","DOIUrl":"https://doi.org/10.53745/bs.91.3.1","url":null,"abstract":"U ovom radu pozornost je usmjerena na ono što se u sadašnjoj situaciji može prepoznati kao nalog što ga Bog daje Crkvi na izvršenje. Temi izlaganja pristupit ćemo na sljedeći način: Polazeći od toga naslov TPT‑a Crkva u svijetu krizâ i ljudske patnje sadrži sintagmu »u svijetu krizâ« (podrazumijeva dakle više kriza), u prvom dijelu izlaganja pod naslovom – Crkva u vremenima krizâ – analiziraju se neki vidovi krize zapadne civilizacije s kojima se Crkva i kršćani danas susreću. Ovdje se govori također o Crkvi koja je u krizi svoga temeljnoga smisla/poslanja te krizi praktične vjere (ortopraksije). U središnjem dijelu izlaganja, koji obuhvaća donekle i drugi dio naslova TPT‑a o »ljudskoj patnji«, Čovječanstvo je ranjivo i potrebno otkupljenja poslanje i zadaća Crkve vidi se u svjetlu teološke istine da je čovjek biće koje je potrebno otkupljenja. Kategorija otkupljenja označava osobno, društveno‑političko i globalno spasenje. Crkva je univerzalni sakrament spasenja/otkupljenja ne samo za katolike i kršćane nego i za sav svijet. Na tragu ekleziologije pape Franje ona je »Crkva izlaska«, koja ide kao »poljska bolnica « na sve periferije ranjenog čovječanstva i ljudske egzistencije. U trećem i zaključnom dijelu rada naslovljenom Kriza je prilika, za što? promišlja se na koji način Crkva može biti znak i sredstvo Božjeg spasenja u današnjem svijetu krizâ i ljudske patnje.","PeriodicalId":53889,"journal":{"name":"Bogoslovska Smotra-Ephemerides Theologicae Zagrabienses","volume":"18 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74784890","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Ovaj članak analizira najavu smrtne kazne za prijestup Božje zabrane u Post 2,17b. Analiza je obavljena u tri koraka. U prvom koraku analiziran je izričaj mot tamut (zacijelo ćeš umrijeti), koji najavljuje smrtnu kaznu. U drugom koraku analiziran je izričaj bǝyom, koji smješta izvršenje kazne »u dan« prijestupa. U trećem koraku doneseno je pet kontekstualnih tumačenja prethodnih dvaju izričaja (bǝyom i mot tamut) uzetih zajedno, a iz perspektive (ne)izvršenja najavljene smrtne kazne. Tumačenje najavljene kazne u smislu duhovne smrti čini se da ima preferencijalnu prednost zato što se najbolje uklapa u narativnu logiku Post 2 – 3.
{"title":"Najava smrtne kazne za prijestup zabrane u Knjizi Postanka 2,17b","authors":"Anto Popović","doi":"10.53745/bs.91.4.2","DOIUrl":"https://doi.org/10.53745/bs.91.4.2","url":null,"abstract":"Ovaj članak analizira najavu smrtne kazne za prijestup Božje zabrane u Post 2,17b. Analiza je obavljena u tri koraka. U prvom koraku analiziran je izričaj mot tamut (zacijelo ćeš umrijeti), koji najavljuje smrtnu kaznu. U drugom koraku analiziran je izričaj bǝyom, koji smješta izvršenje kazne »u dan« prijestupa. U trećem koraku doneseno je pet kontekstualnih tumačenja prethodnih dvaju izričaja (bǝyom i mot tamut) uzetih zajedno, a iz perspektive (ne)izvršenja najavljene smrtne kazne. Tumačenje najavljene kazne u smislu duhovne smrti čini se da ima preferencijalnu prednost zato što se najbolje uklapa u narativnu logiku Post 2 – 3.","PeriodicalId":53889,"journal":{"name":"Bogoslovska Smotra-Ephemerides Theologicae Zagrabienses","volume":"30 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87389266","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Kronologija rada nedjeljom u sektoru trgovina proteklih desetljeća u Hrvatskoj te argumentacije njezinih zagovornika upućuje nas na tezu da je riječ o uspostavi idealtipskog narativa imenovanog kao nedjeljni kapitalizam. Razumijevamo ga kao ideološki obrazac kojim se parcijalni interesi određenih društvenih skupina podvlače pod realni i isključivi. Također je i naturalistički model ekonomskog razvoja, dok se slobodna nedjelja veže uz najave gospodarskog nazadovanja, otpuštanja radnika i u konačnici opće društvene krize. S time su se povezali podatci iz znanstvenog projekta CRO Laudato si’ provedenog s ciljem istraživanja profila ispitanika (N=1324) koji zagovaraju rad nedjeljom, odnosnokoji se protive radu nedjeljom u privrednom sektoru trgovine u Hrvatskoj s obzirom na njihove stavove i prakse o tome pitanju. Analize pokazuju da zagovornici rada nedjeljom učestalije kupuju nedjeljom, obrazlažući to nuždom uz preferiranje liberalnijeg modela rada nedjeljom koju ponajprije razumijevaju u kontekstu slobode tržišta dok su protivnici rada nedjeljom skloniji naglašavati opću dobrobit i model reguliranja, odnosno ograničavanja rada nedjeljom. Iako je u Hrvatskoj zadnjih godina zapažen trend deregularizacije radnog vremena trgovina, autori ovog rada korištenjem metafore nedjeljnog kapitalizmazaključuju kako cjelokupna hrvatska tradicija i kultura ne može biti reducirana na jednostranu verziju kapitalizma u kojoj je slobodna nedjelja adresirana kao gospodarski rizik i trošak, a ne društvena vrijednost i civilizacijska stečevina koju treba (o)čuvati.
{"title":"Nedjeljni kapitalizam kao ideološki model rada nedjeljom u Hrvatskoj","authors":"Ivana Brstilo Lovrić, Damir Mravunac","doi":"10.53745/bs.92.2.4","DOIUrl":"https://doi.org/10.53745/bs.92.2.4","url":null,"abstract":"Kronologija rada nedjeljom u sektoru trgovina proteklih desetljeća u Hrvatskoj te argumentacije njezinih zagovornika upućuje nas na tezu da je riječ o uspostavi idealtipskog narativa imenovanog kao nedjeljni kapitalizam. Razumijevamo ga kao ideološki obrazac kojim se parcijalni interesi određenih društvenih skupina podvlače pod realni i isključivi. Također je i naturalistički model ekonomskog razvoja, dok se slobodna nedjelja veže uz najave gospodarskog nazadovanja, otpuštanja radnika i u konačnici opće društvene krize. S time su se povezali podatci iz znanstvenog projekta CRO Laudato si’ provedenog s ciljem istraživanja profila ispitanika (N=1324) koji zagovaraju rad nedjeljom, odnosnokoji se protive radu nedjeljom u privrednom sektoru trgovine u Hrvatskoj s obzirom na njihove stavove i prakse o tome pitanju. Analize pokazuju da zagovornici rada nedjeljom učestalije kupuju nedjeljom, obrazlažući to nuždom uz preferiranje liberalnijeg modela rada nedjeljom koju ponajprije razumijevaju u kontekstu slobode tržišta dok su protivnici rada nedjeljom skloniji naglašavati opću dobrobit i model reguliranja, odnosno ograničavanja rada nedjeljom. Iako je u Hrvatskoj zadnjih godina zapažen trend deregularizacije radnog vremena trgovina, autori ovog rada korištenjem metafore nedjeljnog kapitalizmazaključuju kako cjelokupna hrvatska tradicija i kultura ne može biti reducirana na jednostranu verziju kapitalizma u kojoj je slobodna nedjelja adresirana kao gospodarski rizik i trošak, a ne društvena vrijednost i civilizacijska stečevina koju treba (o)čuvati.","PeriodicalId":53889,"journal":{"name":"Bogoslovska Smotra-Ephemerides Theologicae Zagrabienses","volume":"24 8 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79774302","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
U posljednje vrijeme nailazimo na velik interes i zauzetost oko razumijevanja invaliditeta i uključivanja osoba s invaliditetom u šira područja društvene djelatnosti. Ipak višestruki pozitivni primjeri društvene djelatnosti i skrbi unutar pastoralne teologije nedostatni su za sustavno i strukturalno razumijevanje invaliditeta. Stoga je potreban otvoren, epistemološki i konstruktivan dijalog kako s teologijom invaliditeta tako i sa studijem invaliditeta. Autorica u članku ističe potrebu integracije studija invaliditeta u akademsko područje kršćanske teologije s ciljem produbljivanja konceptualnog razmišljanja o invaliditetu kao i proširivanja okvira teološke zainteresiranosti za invaliditet. Osim prikaza povijesnih i suvremenih pristupa invaliditetu, kako unutar suvremene socijalno-kulturološke stvarnosti tako i unutar kršćanske teologije i pastoralne prakse, krajnji je cilj ovog pristupa ukazati na ispravnost konceptualnog i teorijskog razumijevanja i primjene znanja o invaliditetu. To će se ponajprije postići kroz postavljanje ispravne terminologije i društveno-kulturološke percepcije u odnosu na invaliditet u prvom dijelu. U drugom dijelu rada cilj je naglasiti važnost teologije invaliditeta kao posebne grane teologije, dok će se u trećem dijelu invaliditetu pridati teološko razumijevanje i time otvoriti put za ispravnije teološko definiranje invaliditeta.
{"title":"Invaliditet kao pojam i iskustvo","authors":"Martina Vuk","doi":"10.53745/bs.92.1.6","DOIUrl":"https://doi.org/10.53745/bs.92.1.6","url":null,"abstract":"U posljednje vrijeme nailazimo na velik interes i zauzetost oko razumijevanja invaliditeta i uključivanja osoba s invaliditetom u šira područja društvene djelatnosti. Ipak višestruki pozitivni primjeri društvene djelatnosti i skrbi unutar pastoralne teologije nedostatni su za sustavno i strukturalno razumijevanje invaliditeta. Stoga je potreban otvoren, epistemološki i konstruktivan dijalog kako s teologijom invaliditeta tako i sa studijem invaliditeta. Autorica u članku ističe potrebu integracije studija invaliditeta u akademsko područje kršćanske teologije s ciljem produbljivanja konceptualnog razmišljanja o invaliditetu kao i proširivanja okvira teološke zainteresiranosti za invaliditet. Osim prikaza povijesnih i suvremenih pristupa invaliditetu, kako unutar suvremene socijalno-kulturološke stvarnosti tako i unutar kršćanske teologije i pastoralne prakse, krajnji je cilj ovog pristupa ukazati na ispravnost konceptualnog i teorijskog razumijevanja i primjene znanja o invaliditetu. To će se ponajprije postići kroz postavljanje ispravne terminologije i društveno-kulturološke percepcije u odnosu na invaliditet u prvom dijelu. U drugom dijelu rada cilj je naglasiti važnost teologije invaliditeta kao posebne grane teologije, dok će se u trećem dijelu invaliditetu pridati teološko razumijevanje i time otvoriti put za ispravnije teološko definiranje invaliditeta.","PeriodicalId":53889,"journal":{"name":"Bogoslovska Smotra-Ephemerides Theologicae Zagrabienses","volume":"75 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85557331","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
John Rawls is one of the greatest philosophers in the field of moral theory and a representative of moderate liberalism. The main idea behind his work A Theory of Justice, published in 1971, is justice as fairness, or rather establishing a society in which social security of each individual would be guaranteed, with special emphasis on the care of those who are less privileged (social principle). In forming his moral theory he leans on Kant a great deal, on the tradition of the social contract, and he places the deontological moral against the utilitarian (teleological) one. The fact that in his theory he included a number of virtues typical of the Judeo-Christian tradition – fairness in choosing the principles of a just society, dignity of every human, the original position which means an ideal position (the Garden of Eden), the social principle (poor Lazarus), emphasizing mutual agreement (Babylon or Pentecost) – has encouraged a lively discussion among theologians. The absence of metaphysics, the fact, that these virtues are present in Rawls’ liberal theory in their secularised form, points to a certain ambiguity or even contradiction: on the one hand, it means a certain search within the liberalism itself (in a way scared of itself), while on the other hand liberalism with its method and starting points denies the possibility of recognizing certain virtues and their arguments.
罗尔斯是道德理论领域最伟大的哲学家之一，是温和自由主义的代表人物。他在1971年出版的著作《正义论》(A Theory of Justice)背后的主要思想是，正义就是公平，或者更确切地说，是建立一个每个人的社会保障都得到保障的社会，特别强调对那些享有较少特权的人的照顾(社会原则)。在形成道德理论时，他很大程度上依赖于康德，依赖于社会契约的传统，他将义务论的道德与功利主义(目的论)道德对立起来。事实上，在他的理论中，他包含了一些典型的犹太-基督教传统的美德——公平地选择一个公正的社会的原则，每个人的尊严，原始的位置，这意味着一个理想的位置(伊甸园)，社会原则(可怜的拉撒路)，强调相互协议(巴比伦或五旬节)——鼓励了神学家之间的热烈讨论。形而上学的缺失，即这些美德以其世俗化的形式出现在罗尔斯的自由主义理论中的事实，指出了某种模棱两可甚至矛盾:一方面，这意味着在自由主义本身内部的某种探索(在某种程度上害怕自己)，而另一方面，自由主义以其方法和出发点否认了承认某些美德及其论点的可能性。
{"title":"Understanding Faith and the Image of\u0000God in Young Believers Today","authors":"A. Begić, Mislav Kutleša","doi":"10.53745/bs.91.5.10","DOIUrl":"https://doi.org/10.53745/bs.91.5.10","url":null,"abstract":"John Rawls is one of the greatest philosophers in the field of moral theory and a representative of moderate liberalism. The main idea behind his work A Theory of Justice, published in 1971, is justice as fairness, or rather establishing a society in which social security of each individual would be guaranteed, with special emphasis on the care of those who are less privileged (social principle). In forming his moral theory he leans on Kant a great deal, on the tradition of the social contract, and he places the deontological moral against the utilitarian (teleological) one. The fact that in his theory he included a number of virtues typical of the Judeo-Christian tradition – fairness in choosing the principles of a just society, dignity of every human, the original position which means an ideal position (the Garden of Eden), the social principle (poor Lazarus), emphasizing mutual agreement (Babylon or Pentecost) – has encouraged a lively discussion among theologians. The absence of metaphysics, the fact, that these virtues are present in Rawls’ liberal theory in their secularised form, points to a certain ambiguity or even contradiction: on the one hand, it means a certain search within the liberalism itself (in a way scared of itself), while on the other hand liberalism with its method and starting points denies the possibility of recognizing certain virtues and their arguments.","PeriodicalId":53889,"journal":{"name":"Bogoslovska Smotra-Ephemerides Theologicae Zagrabienses","volume":"64 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85641709","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
John Rawls is one of the greatest philosophers in the field of moral theory and a representative of moderate liberalism. The main idea behind his work A Theory of Justice, published in 1971, is justice as fairness, or rather establishing a society in which social security of each individual would be guaranteed, with special emphasis on the care of those who are less privileged (social principle). In forming his moral theory he leans on Kant a great deal, on the tradition of the social contract, and he places the deontological moral against the utilitarian (teleological) one. The fact that in his theory he included a number of virtues typical of the Judeo-Christian tradition – fairness in choosing the principles of a just society, dignity of every human, the original position which means an ideal position (the Garden of Eden), the social principle (poor Lazarus), emphasizing mutual agreement (Babylon or Pentecost) – has encouraged a lively discussion among theologians. The absence of metaphysics, the fact, that these virtues are present in Rawls’ liberal theory in their secularised form, points to a certain ambiguity or even contradiction: on the one hand, it means a certain search within the liberalism itself (in a way scared of itself), while on the other hand liberalism with its method and starting points denies the possibility of recognizing certain virtues and their arguments.
罗尔斯是道德理论领域最伟大的哲学家之一，是温和自由主义的代表人物。他在1971年出版的著作《正义论》(A Theory of Justice)背后的主要思想是，正义就是公平，或者更确切地说，是建立一个每个人的社会保障都得到保障的社会，特别强调对那些享有较少特权的人的照顾(社会原则)。在形成道德理论时，他很大程度上依赖于康德，依赖于社会契约的传统，他将义务论的道德与功利主义(目的论)道德对立起来。事实上，在他的理论中，他包含了一些典型的犹太-基督教传统的美德——公平地选择一个公正的社会的原则，每个人的尊严，原始的位置，这意味着一个理想的位置(伊甸园)，社会原则(可怜的拉撒路)，强调相互协议(巴比伦或五旬节)——鼓励了神学家之间的热烈讨论。形而上学的缺失，即这些美德以其世俗化的形式出现在罗尔斯的自由主义理论中的事实，指出了某种模棱两可甚至矛盾:一方面，这意味着在自由主义本身内部的某种探索(在某种程度上害怕自己)，而另一方面，自由主义以其方法和出发点否认了承认某些美德及其论点的可能性。
{"title":"Rawls' Theory of Justice as Fairness","authors":"Anton Jamnik","doi":"10.53745/bs.91.5.3","DOIUrl":"https://doi.org/10.53745/bs.91.5.3","url":null,"abstract":"John Rawls is one of the greatest philosophers in the field of moral theory and a representative of moderate liberalism. The main idea behind his work A Theory of Justice, published in 1971, is justice as fairness, or rather establishing a society in which social security of each individual would be guaranteed, with special emphasis on the care of those who are less privileged (social principle). In forming his moral theory he leans on Kant a great deal, on the tradition of the social contract, and he places the deontological moral against the utilitarian (teleological) one. The fact that in his theory he included a number of virtues typical of the Judeo-Christian tradition – fairness in choosing the principles of a just society, dignity of every human, the original position which means an ideal position (the Garden of Eden), the social principle (poor Lazarus), emphasizing mutual agreement (Babylon or Pentecost) – has encouraged a lively discussion among theologians. The absence of metaphysics, the fact, that these virtues are present in Rawls’ liberal theory in their secularised form, points to a certain ambiguity or even contradiction: on the one hand, it means a certain search within the liberalism itself (in a way scared of itself), while on the other hand liberalism with its method and starting points denies the possibility of recognizing certain virtues and their arguments.","PeriodicalId":53889,"journal":{"name":"Bogoslovska Smotra-Ephemerides Theologicae Zagrabienses","volume":"14 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81724733","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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