BUREAUCRATIC CORRUPTION AND LIBERAL SOLUTIONS KARDIS, Kamil; PRENDECKI, Krzysztof; REJMAN, Krzysztof
Humanities and Social Sciences,
12/2023, Letnik:
30, Številka:
4 - part 2
Journal Article
Recenzirano
Odprti dostop
There is a common belief that social systems are sensitive to any disruptions due to the fit of the individual elements of the social mechanism. That is why bureaucracy was created, as an ...organizational step towards rationality and efficiency on a large scale. The conditions for getting rich were created by capitalism, but there was a need to structure and establish rules for the functioning of society coupled with the free market. Bureaucratic organizations develop mainly where there is social differentiation, and appropriate resources are mobilized to solve problems, reaching various groups and spheres of life. It might seem that it is impossible to fight bureaucracy, but after joining the European Union, it began to develop and grow. The so-called statistical taxpayer does not understand that he is the main payer of taxes and contributions for bureaucratic extravagances. However, bureaucracy, contrary to widespread criticism about its inadequacy in the face of complex reality, is changing under the influence of modern concepts of public management. The aim of this article is to show the connections between bureaucracy and corruption, and the thoughts of libertarians on this administrative phenomenon.
According to M. Fforde, the era of postmodernity is characterized by a form of cultural collapse, as it reveals many phenomena indicating that contemporary humans are on the path towards ...‘desocialization.’ This process represents an overall cultural shift as well as changes in the existing anthropological paradigms. This paper is dedicated to an analysis of the issue of religion as social capital in conditions of increasing societal risks. We work with an hypothesis that sociopathological phenomena are rather determined by cultural and secularization factors. In our article, we argue that desocialization is closely connected with current secularization processes, as well as with the progression of a materialistic view of man in compliance with the models and theories of postmodern anthropologies. We propose that the ongoing social enthropy in the form of desocialization should be dealt with holistically, i.e.,by analyzing the utilization (or the lack thereof) of religious resources for human and social flourishing.
Značajan se dio krize naših suvremenih europskih društava može pripisati deplasiranom i zloupotrijebljenom vjerskom žaru u različitim oblicima religijskog fundamentalizma, kako domaćeg tako i ...uvezenog i dijeljenog od strane imigranta u Europu iz zemalja Trećeg svijeta. Za rješavanje ovog složenog fenomena u europskom okruženju potrebno je analizu prikazane problematike koncipirati u sociološku shemu temeljenu na tri premise: (1) dijagnozi migracijskih procesa u kontekstu rastućih kretanja stanovništva u Europi, (2) ) utvrđivanju odrednica i čimbenika koji uzrokuju ova kretanja, kao i (3) prijedlogu rješavanja postojećeg stanja u duhu socijalnog nauka Rimokatoličke crkve. Naš je rad pokušaj da se protumače i usporede mišljenja odabranih stručnjaka o ovoj osjetljivoj problematici te da uz pomoć njihovih mišljenja iznesemo neke ideje vodilje na putu do mogućih rješenja postojećeg stanja. Počinjemo s opisom ideološke dekonstrukcije moralnog i kulturnog svijeta koja se očituje u postmodernom društvu, praćenog procesima subjektivizacije i individualizacije, koji su u Europi i Sjevernoj Americi 1960–ih dobili društveni kontekst. Potom se okrećemo istraživanju konteksta vjerskih promjena (iz teološko-sociološke perspektive). Religioznost postmodernog čovjeka postaje mješavina raznih ispravnih, premda često kontradiktornih, diskontinuiranih elemenata, koji uključuju malu dozu ljubavi prema bližnjemu, često poprimajući oblik prijateljske naklonosti i ispoljavanja emocija prema životinjama i vanjskom okruženju, ideološki ispravne psihologije kao i parapsihologije, nadopunjene ezoterijskim, okultnim i astrološkim pojmovima, dok ona ostaje otvorena za mogućnosti istočnjačkih filozofija i sekti. Islamski se fundamentalizam doživljava kao reakcija na ovaj vjersko-kulturni kontekst koji se (i od strane konzervativnih muslimana i kršćana) percipira kao neprijateljski prema tradicionalnim vrijednostima, idejama o svijetu i idealima. Kontekst utjecaja suvremenog islama na europski vjerski krajolik i kulturu pomno se razmatraju u sljedećem odjeljku našeg članka. U Europi će broj kršćana pasti sa 74,5 posto na 65,2 posto između 2010. i 2050. godine, dok će se broj nevjerujućih (nedeklariranih) povećati sa 18,8 posto na 23,3 posto, a broj muslimana također će se gotovo udvostručiti s 5,9 posto na 10,2 posto. Na rast muslimana u Europi utjecat će i natalitet i migracije. Dio naše kritičke analize ukazuje na autodestruktivne tendencije nekih europskih elita i kulturnih utjecaja/ kreatora politike. Nakon što iznesemo neke prognoze i razvoje, te ponudimo početne kritičke poglede na događaje koji se događaju, prelazimo na ocrtavanje mogućih rješenja za ovu situaciju. Zbog složenosti problema ne postoji gotov, jednostavan način rješavanja ove situacije. Dok su imigranti oduvijek igrali važnu ulogu u europskoj povijesti, sve veći broj politologa posebno govori o unutarnjoj zaštiti Europe, odnosno o neizbježnosti zaštite njezinih konstitutivnih, temeljnih vrijednosti i prava. Da Europa ne izgubi svoj obraz i kulturno/moralno tkivo, važno je podržati svoje konstitutivne i fundamentalne vrijednosti. To neće biti moguće bez namjerne borbe da se sa svakom novom generacijom iznova osmisli svoje moralno i duhovno naslijeđe, a da se pritom ne izgube temelji na kojima je izgrađena naša kultura i civilizacija. Završni dio našeg članka usredotočuje se na stav Katoličke crkve o ovom pitanju i njezine nedavne prijedloge za rješavanje migracijske krize. Crkva uči da su državni dužnosnici i drugi koji ispovijedaju kršćanstvo ali odbacuju izbjeglice licemjeri jer bi Isus prihvatio te ljude, no taj stav valja uravnotežiti kritičkim pozivom da budemo svjesni da se naša obveza ljubavi i brige za bližnjega ne proteže samo na useljenike i njihove obitelji, veći i na obitelji i pojedince iz europskih zemalja domaćina. Naš strah od islamizacije kršćanske Europe može biti pokazatelj da mi Europljani imamo vrlo malo povjerenja u vlastitu vjeru. Sukladno tome, kršćansku vjeru nećemo moći sačuvati živeći je povučeno u svojim crkvama, nego predstavljanjem našeg kršćanskog duha – javnim prihvaćanjem tih izbjeglica i pomažući im u njihovim konkretnim okolnostima, te njihovim angažmanom (kao i naših svjetovnih parnjaka) uz dužno poštovanje u otvorenom diskursu metanarativa.
The authors undertake a thorough analysis of the sociological concepts of suffering, emotion, and affect in the context of cancer as a disease of civilization. To that end, firstly, they explore the ...social logic of care and the gift in order to embark on the n. of the social relation between a designation of cancer as a disease of civilization and the development of modern societies. The authors examine the place and perception of cancer-affected persons and groups in societies of today. Subsequently, they analyze the sociological concepts of suffering, emotion, and affect while exploring a wide range of n.s related, among others, to the sociology of health, including in reference to particular situations of persons affected by cancer. In addition, the authors examine the significance of informal caregivers and the popularity of end-life care institutions for cancer patients. The authors also analyze emotions felt by cancer-affected persons as well as the role of groups and internet forums which gather cancer-affected persons, their closest friends and families
According to M. Fforde, the era of postmodernity is characterized by a form of cultural collapse as it reveals many phenomena indicating that human in contemporary society is directed towards ..."desocialization." This process represents an overall cultural shift as well as a change in the models of human. These are the main factors of the cultural crisis (Kuna, 2006). This paper is dedicated to an analysis of the issue of religion as social capital in conditions of increasing societal risks. We work with an hypothesis that socio-pathological phenomena are rather determined by cultural and secularization factors.
Socio-Psychological Aspects of Anorexia Nervosa Haringa, Ivan; Janáčková, Laura; Kardis, Kamil ...
Journal of education, culture and society,
06/2023, Letnik:
14, Številka:
1
Journal Article
Recenzirano
Aim. The main aim of the research is to identify and evaluate the quality of life of patients with an eating disorder – anorexia nervosa. In an analytical and descriptive way, the authors determine ...the level of various areas of life of patients who suffer from anorexia nervosa.
Methods. The subjects of the study were participants suffering from anorexia nervosa. Based on qualitative research through unstructured interviews, the authors carried out causal case individual investigations, which they classified according to anamnesis, diagnostic tools and areas, which they evaluated based on the statements of the participants.
Results. The analysis shows that anorexia nervosa affects different areas of life. It is a lifelong problem that has a huge impact on the physical, psychological, and spiritual side of a person.
Conclusion. The study deals with the various elements of anorexia nervosa, which ultimately affects a person for life. Through definitions and interpretations of the authors' research results, we can confirm that it has multi-problematic consequences for the categorised areas of an individual's life, for the family and the groups in which they live.
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 the European history,
a growing number of political
scientists talk in particular about the internal protection of Europe, that is,
the inevitability of protecting
its constitutive,
fundamental values
and rights.
If Europe is not to lose its
face and cultural/moral fiber, it is important to uphold its constitutive
values. This will not be possible without an intentional struggle to reinvent
its moral and spiritual heritage with every new generation without forfeiting
the fundamentals upon which our culture and civilization has been built.
The concluding section of our paper focuses
on the Catholic Church's position on this issue and its recent proposals for
resolving the migration crisis. The Church’s teaching that state officials and others who profess Christianity but
reject refugees are hypocrites because Jesus would accept these people
should be balanced by a critical call to be aware that our obligation to love and care for our neighbor
extends not only to the immigrants and their families but also to the families
and individuals of the European host countries. Our fear of Islamization of Christian Europe
may be an indication that we
Europeans have very little confidence in our own faith. Accordingly, we will
not be able to preserve the Christian faith by living it secluded in our
churches, but by presenting our Christian spirit - by accepting these refugees
and by helping them in their concrete circumstances,
and by engaging them (as well as our secular counterparts) publicly with due
respect in an open-ended discourse of metanarratives.
Značajan se dio krize naših suvremenih europskih društava može pripisati deplasiranom i zloupotrijebljenom vjerskom žaru u različitim oblicima religijskog fundamentalizma, kako domaćeg tako i uvezenog i dijeljenog od strane imigranta u Europu iz zemalja Trećeg svijeta. Za rješavanje ovog složenog fenomena u europskom okruženju potrebno je analizu prikazane problematike koncipirati u sociološku shemu temeljenu na tri premise: (1) dijagnozi migracijskih procesa u kontekstu rastućih kretanja stanovništva u Europi, (2) ) utvrđivanju odrednica i čimbenika koji uzrokuju ova kretanja, kao i (3) prijedlogu rješavanja postojećeg stanja u duhu socijalnog nauka Rimokatoličke crkve. Naš je rad pokušaj da se protumače i usporede mišljenja odabranih stručnjaka o ovoj osjetljivoj problematici te da uz pomoć njihovih mišljenja iznesemo neke ideje vodilje na putu do mogućih rješenja postojećeg stanja. Počinjemo s opisom ideološke dekonstrukcije moralnog i kulturnog svijeta koja se očituje u postmodernom društvu, praćenog procesima subjektivizacije i individualizacije, koji su u Europi i Sjevernoj Americi 1960–ih dobili društveni kontekst. Potom se okrećemo istraživanju konteksta vjerskih promjena (iz teološko-sociološke perspektive). Religioznost postmodernog čovjeka postaje mješavina raznih ispravnih, premda često kontradiktornih, diskontinuiranih elemenata, koji uključuju malu dozu ljubavi prema bližnjemu, često poprimajući oblik prijateljske naklonosti i ispoljavanja emocija prema životinjama i vanjskom okruženju, ideološki ispravne psihologije kao i parapsihologije, nadopunjene ezoterijskim, okultnim i astrološkim pojmovima, dok ona ostaje otvorena za mogućnosti istočnjačkih filozofija i sekti. Islamski se fundamentalizam doživljava kao reakcija na ovaj vjersko-kulturni kontekst koji se (i od strane konzervativnih muslimana i kršćana) percipira kao neprijateljski prema tradicionalnim vrijednostima, idejama o svijetu i idealima. Kontekst utjecaja suvremenog islama na europski vjerski krajolik i kulturu pomno se razmatraju u sljedećem odjeljku našeg članka. U Europi će broj kršćana pasti sa 74,5 posto na 65,2 posto između 2010. i 2050. godine, dok će se broj nevjerujućih (nedeklariranih) povećati sa 18,8 posto na 23,3 posto, a broj muslimana također će se gotovo udvostručiti s 5,9 posto na 10,2 posto. Na rast muslimana u Europi utjecat će i natalitet i migracije. Dio naše kritičke analize ukazuje na autodestruktivne tendencije nekih europskih elita i kulturnih utjecaja/ kreatora politike. Nakon što iznesemo neke prognoze i razvoje, te ponudimo početne kritičke poglede na događaje koji se događaju, prelazimo na ocrtavanje mogućih rješenja za ovu situaciju. Zbog složenosti problema ne postoji gotov, jednostavan način rješavanja ove situacije. Dok su imigranti oduvijek igrali važnu ulogu u europskoj povijesti, sve veći broj politologa posebno govori o unutarnjoj zaštiti Europe, odnosno o neizbježnosti zaštite njezinih konstitutivnih, temeljnih vrijednosti i prava. Da Europa ne izgubi svoj obraz i kulturno/moralno tkivo, važno je podržati svoje konstitutivne i fundamentalne vrijednosti. To neće biti moguće bez namjerne borbe da se sa svakom novom generacijom iznova osmisli svoje moralno i duhovno naslijeđe, a da se pritom ne izgube temelji na kojima je izgrađena naša kultura i civilizacija. Završni dio našeg članka usredotočuje se na stav Katoličke crkve o ovom pitanju i njezine nedavne prijedloge za rješavanje migracijske krize. Crkva uči da su državni dužnosnici i drugi koji ispovijedaju kršćanstvo ali odbacuju izbjeglice licemjeri jer bi Isus prihvatio te ljude, no taj stav valja uravnotežiti kritičkim pozivom da budemo svjesni da se naša obveza ljubavi i brige za bližnjega ne proteže samo na useljenike i njihove obitelji, veći i na obitelji i pojedince iz europskih zemalja domaćina. Naš strah od islamizacije kršćanske Europe može biti pokazatelj da mi Europljani imamo vrlo malo povjerenja u vlastitu vjeru. Sukladno tome, kršćansku vjeru nećemo moći sačuvati živeći je povučeno u svojim crkvama, nego predstavljanjem našeg kršćanskog duha – javnim prihvaćanjem tih izbjeglica i pomažući im u njihovim konkretnim okolnostima, te njihovim angažmanom (kao i naših svjetovnih parnjaka) uz dužno poštovanje u otvorenom diskursu metanarativa.
Suicide is a worldwide issue with an increasing trend. Suicidal behavior and tendency to this behavior are becoming a part of postmodern humanity. This paper focuses on an analysis of the issue of ...suicide based of sociological theories of suicidal behavior. These we divide based on the most influential work devoted to this issue Suicide from Émile Durkheim. The common denominator of the above mentioned authors is that they have conceived suicide as a social phenomenon conditional to the level of social integration of individuals to society. We work with a hypothesis that suicide is an individual act which is carried out as a result of social factors and that suicide can be studied as a social phenomenon.
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