This article deals with the resonance theory of the German sociologist Hartmut Rosa, which has aroused a lot of interest among scholars in the humanities and social sciences, including researchers in ...the field of religion. The article focuses on its importance for religion, particularly the science of religion and hope. The author presents Rosa’s theory first from the anthropological and sociological aspect. He then turns to Rosa’s understanding of religion. On this basis, the author draws his conclusions, which are as follows: The main significance of the resonance theory for religion and the science of religion is in the rehabilitation of religion as an anthropological constant. It follows that Rosa’s theory of resonance is an important contribution to substantiating the importance of religion and supporting its cultivation. Secondly, Rosa’s theory is an important contribution and support to the flourishing of hope due to its scientific support for religion. Another contribution of Rosa’s theory to hope is that it helps us understand the connection between resonance, existential hope, and meaning, and thus contributes to our being more successful in developing existential hope and discovering the meaning of our lives and world. This is important for our quality of life.
The central question of the article is already formulated in the title. The author advocates a minimal definition of intelligence: intelligence is independent problem solving. The level of ...intelligence depends on the complexity of the problems and the degree of independence in solving them (Klaus Mainzer). According to this definition, the author notes that intelligent machines already exist. These are AI systems that are capable of deep learning. In the paper, the author presents criticisms of the claim that AI is intelligent in the literal sense and not just in the metaphorical sense. These criticisms are based on objections that can be divided into two basic groups. Proponents of the first line of criticism cite mental abilities (such as phenomenal consciousness and awareness) and aliveness as essential attributes of intelligence, rejecting the notion of artificial life as nonsense. Inanimate and non-mental systems are merely adaptive, not intelligent systems. Representatives of the second group claim that the indispensable characteristics of intelligence are generality, intuition, common sense and abduction. The author analyses the aforementioned criticisms and concludes that their proponents have not given good reasons against the minimal definition.
Aim. At-risk individuals have many forms, often it is the two opposing sides of a personality which can ultimately implement risky behaviour only to accept an individual into a peer group.
Concept. ...The risky behaviour of young people and children currently associated with a consumer society aggravated by the pandemic situation Covid-19 is the subject of interest in professional as well as scientific research of various professionals who work in different areas of life.
Methods. This study deals with the risks, social, but also individual consequences of at-risk youth, which occur at all levels of society. In the study, we proceeded in an analytical-synthetic way, interpreting and ascertaining the results of various other scientific and professional studies by foreign authors who deal with the given issue.
Results. The study confirms that risky behaviour requires a constant approach to educating a young person through not only the family but also the school environment, which allows a new perspective on risky youth behaviour. However, it is very important to integrate young people into society to see the risks of their behaviour not only for themselves. but for a narrower or wider community.
Conclusion. The scientific articles and contributions offered in this study point out the risky behaviour of young people, the risks of behaviour not only for individuals but also for groups, it points out the possible causes, reasons, but also consequences of risky behaviour.
This article explains the concept of genocide by means of the concept of social death. Its central findings are that genocide is an extreme form of social death; the intentional causing of social ...death is the central evil of genocide; social death is what distinguishes genocide from mass killings; the physical killing of the members of the target groups is not essential for genocide; there are more sophisticated forms of genocide by which the members of the target groups are not killed physically, but instead 'only' particular ties, relationships and social structures, which are of vital importance for the survival of the target groups as such, are destroyed. This article also explains what kind of groups are targets of genocide, the claim that genocide is an ethically laden concept, and some implications of this fact. On this basis, it provides a comparative analysis of some phenomena closely connected with genocide: crimes against humanity, totalitarianism, terrorism and ethnic cleansing. It reflects also upon the genocidal effects of military mass rapes. What is genocide? is a crucial question. Consequently, sharpening our minds for the recognition of genocide, including by providing an adequate definition that is appropriately tested, is a vital task. Providing such a definition is the main aim of this article. //ABSTRACT IN SLOVENE: Clanek pojasnjuje pojem genocida s pomocjo pojma druzbene smrti. Njegove osrednje ugotovitve so naslednje: Genocid je skrajna oblika druzbene smrti. Namerno povzrocanje druzbene smrti je osrednje zlo genocida. Druzbena smrt je tisto, kar razlikuje genocid od mnozicnih pobojev. Fizicno ubijanje clanov tarcnih skupin ni bistveno za genocid. Obstajajo bolj prefinjene oblike genocida, s katerimi se clanov tarcnih skupin ne ubija fizicno, ampak se unicujejo 'samo' dolocene vezi, odnosi in druzbene strukture, ki so zivljenjskega pomena za prezivetje tarcnih skupin kot takih. Clanek pojasnjuje tudi, kaksne vrste skupin so tarcne skupine genocida, trditev, da je genocid eticno oblozen pojem, in nekatere implikacije tega dejstva. Na tej osnovi podaja primerjalno analizo nekaterih pojavov, ki so tesno povezani z genocidom: zlocin proti clovestvu, totalitarizem, terorizem in etnicno ciscenje. Reflektira tudi genocidne ucinke vojaskih mnozicnih posilstev. Kaj je genocid je pomembno vprasanje. Zato je pomembno, da izostrimo nas um za prepoznavanje genocida, tudi tako, da podamo primerno definicijo, ki je ustrezno preverjena. Zadnje je glavni namen tega clanka. Reprinted by permission of the Slovene Anthropological Society
The general aim of this article is to contribute to answer the question how could studying Kierkegaard help us understand the social and political life. The author illustrates Kierkegaard’s usability ...on the example of Bellinger’s innovative and illuminative interpretation of Nazism and Stalinism presented in Kierkegaard’s terms of anxiety and stages of existence. Bellinger interprets Hitler and Nazism as an extreme pathological example of the aesthetic stage and anxiety before the good, and Stalinism as an extreme pathological example of the ethical stage and anxiety before the evil. On that basis we can also speak about Kierkegaard’s importance for understanding the deep motivation for political violence and crime.
Generalna je namjera ovoga izlaganja doprinijeti odgovoru na pitanje kako nam proučavanje Kierkegaarda može pomoći razumjeti društveni i politički život. Autor ilustrira Kierkegaardovu uporabljivost ...primjerom inovativne i rasvjetljujuće Bellingerove interpretacije nacizma i staljinizma, izložene u Kierkegaardovim pojmovima tjeskobe i stadija egzistencije. Bellinger interpretira Hitlera i nacizam kao ekstremni patološki primjer estetskoga stadija i tjeskobe pred dobrim, a staljinizam kao ekstremni patološki primjer etičkoga stadija i tjeskobe pred zlim. Na toj osnovi možemo govoriti i o Kierkegaardovu značaju za razumijevanje dubinske motivacije za političko nasilje i zločin.
The article deals with Charles Taylor's account of the secular age. In the first part, the main constituents of Taylor's narrative account are presented: the central concepts, distinctions, ...definition of the subject, the aims etc. The author pays special attention to the notions of secularity, secular age, religion, and transcendence. In the second part, Taylor's genealogy of the secular age is outlined and comparatively placed in the context of other main relative forms of genealogical account. Because our age is an age of authenticity, a special section is devoted to it. The final section presents some reproaches to Taylor and evaluates their strength and the value of Taylor's contribution. Besides, some speculative »forecasts« about secularity and post-secularity in Europe, the USA, and at the global scale are presented (by reference to Taylor's account). The author concludes that despite some (serious and cogent) reproaches and second thoughts about Taylor's account, it is doubtless one of the major achievements in the area that manifests features of a paradigmatic work. It helps us a lot to understand the condition of religion not only in the past and today, but also gives us directions and guidelines, conceptual and methodological tools, and ideas to more clearly discern the forms and condition of religion in the future.
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