Errata corrige Havel, Boris
Miscellanea Hadriatica et Mediterranea,
07/2023, Letnik:
9, Številka:
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Journal Article, Web Resource
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Na autorov zahtjev objavljujemo ispravke rada
Boris Havel, Jeruzalem u ranoislamskoj tradiciji / Jerusalem in Early Islamic Tradition, Miscellanea Hadriatica et Mediterranea, 5, 2018, 113-179. ...https://doi.org/10.15291/misc.2748.
U svojoj filozofiji religije Welte je osobitu pozornost posvetio razmatranju onoga što on naziva »izvršenje religije«. Budući da je to izvršenje, među ostalim, potaknuto i čovjekovim traganjem za ...smislom, prilog započinje Welteovim izlaganjem o nerazdruživoj vezi smisla i religije. Time se pak nužno dolazi do pojma Boga jer je On nositelj smisla. Na tragu njemačke mistike te posebno M. Eckharta, Welte se usteže Boga podvrgnuti svakoj kategorijalnosti te Ga označava pojmovima neizrecivi, beskonačni, skriveni. Kao onomu koji je neizreciv i skriven, Bogu se pristupa molitvom i njezinim oblicima, čime se pokazuje da su upravo to autentični načini čovjekova odnosa prema Bogu: time smo došli do središnje komponente članka, koja je sadržana u predstavlja-nju temeljnih aspekta welteovskoga viđenja molitve – molitva kao šutnja, kao govor i kao kult. Svaki od tih pristupa sadrži svoju osobitost: molitva šutnje nikako nije negacija istinskoga govora; molitvu govora pak u bitnome karakterizira dvopolnost, dok u kultu na poseban način do izražaja dolazi pojam zajednice i s njom okupljačka dimenzija govora. Prilog završava razmatranjem opasnosti u koje izvršavanje religije s obzirom na molitvu i kult može skliznuti. To, kako ga njemački filozof naziva, izopačenje religije predstavlja stari, a uvijek novi problem svake religije: »Ovaj me narod časti samo usnama, a srce mu je daleko od mene.« (Mk 7, 6)
In his philosophy of religion, Welte paid particular attention to the consideration of what he called the »practice of religion.« Since this practice is prompted, among other things, by man’s search for meaning, the article begins with Welte’s exposition on the inseparable connection of meaning and religion. This, in turn, necessarily leads to the concept of God because He is the bearer of meaning. Following in the footsteps of German mysticism, and especially M. Eckhart, Welte refrains from subjecting God to any categoricalness and describes Him with the terms unspeakable, infinite, hidden. As one who is unspeakable and hidden, God is approached by prayer and its forms, which shows that these are the authentic ways of man’s relationship toward God: thus we come to the central component of the article, which is contained in presenting the fundamental aspects of Welte’s vision of prayer – prayer as silence, as speech, and as cult. Each of these approaches contains its own peculiarity: the prayer of silence is by no means a negation of true speech; the prayer of speech, on the other hand, is essentially characterized by bipolarity, while in the cult the notion of community and with it the unifying dimension of speech comes to the fore in a special way. The article concludes by considering the dangers into which the practice of religion may slip regarding prayer and cult. This perversion of religion, as the German philosopher calls it, is the old and always new problem of every religion: »These people honor me with their lips, and their hearts are far from me.« (Mark 7:6)
Migracije su postale goruće pitanje suvremenoga svijeta, a imigranti »inkarnacija autsajdera«. Sve učestalije naglašavanje njihove kulturne i pritom dominantno religijske različitosti od većinskoga ...stanovništva u zemljama primitka poticaj je za istraživanje povezanosti religije i migracija. U radu se na temelju empirijskog istraživanja stavova prema stranim radnicima u Hrvatskoj propituje postoji li povezanost između religioznosti i stavova prema imigrantima te religija kao simbolička granica prema imigrantima. U prvom dijelu rada problematizira se primarno sociološki pristup istraživanju povezanosti religije i imigracije. Potom se iznose i analiziraju rezultati istraživanja provedenoga s pomoću anketnoga upitnika na reprezentativnom uzorku od 1300 punoljetnih hrvatskih građana i građanki. Pritom se dovode u vezu dimenzije religioznosti (religijska samoidentifikacija, konfesionalna samoidentifikacija i religijska praksa), stav prema povezanosti religijskoga i nacionalnog identiteta i izražena društvena distanca prema pripadnicima drugih religija (nekatolicima), kao nezavisne varijable, s izraženim stavovima prema stranim (imigrantskim) radnicima. Pokazalo se da su sve tri istraživane dimenzije religioznosti statistički značajno povezane sa stavovima prema imigrantima, odnosno da su oni religiozniji i koji prakticiraju religiju skloniji izraziti veću društvenu distancu prema imigrantima i imigrante percipirati ponajprije kao kulturnu prijetnju. Također se pokazuje da su društvenu distancu prema imigrantima skloni izraziti oni koji imaju stav da su religijsko i nacionalno usko povezani, a osobito oni koji su skloni izraziti društvenu distancu prema pripadnicima drugih religija (nekatolicima).
The aim of this article is to analyse the phenomenon of cult and religion and to make research allowing to create a guide of cult and religion elements integration into marketing activities. Based on ...the theoretical and empirical analysis, a guide presenting the integration possibilities of religion and cult elements into marketing has been developed. An analysis of the literature and research has revealed that the integration of most religious elements in marketing can help strengthen a brand’s position in the market, establish an emotional connection with consumers and consequently strengthen their loyalty.
Hegelove riječi iz Enciklopedije filozofskih znanosti, da revolucija nije moguća bez reformacije, mogu se shvatiti kao načelno upozorenje da svakoj korjenitoj političkoj promjeni mora prethoditi ...promjena u unutrašnjem svijetu uvjerenja pojedinca i zajednice. Te riječi povijesno preciznije upućuju na reformirano kršćanstvo kao na inherentni poticaj modernim revolucionarnim previranjima. Religiozno oslobođenje savjesti prethodilo je političkom oslobođenju i u tom smislu Hegel izdvaja protestantizam kao najviši lik religioznosti koji je u modernoj običajnosti moguć. Hegel favorizira protestantizam ne samo zato što je uvjeren da je religijska reformacija prethodila i da uvijek mora prethoditi revoluciji nego i zbog toga što smatra da s protestantizmom postaje očito da i reformiranje religije ostaje nedovršeno i apstraktno ne preraste li u politički prevrat. Razmatranje načina na koji Hegel problematizira odnos države i religije autora vodi k zaključku: revolucije ne može biti bez reformacije, ali ni istinske reformacije bez revolucije.
EN: One of the most turbulent periods in Roman history is certainly the period of the Second Punic War. The years 218 – 215 BC were especially turbulent for the Roman religion. Two traditions stand ...out among the information offered by ancient authors. The first, from the time of the war with Hannibal, explains the foundation of the celebration of ludi Apollinares in Rome according to the prophecies of the prophet Marcius, and the second, from the period after the war, speaks of the discovery of the books attributed to Numa Pompilius that were found in two stone chests. Both involve the discovery of foreign texts, put under the control of the Roman state which entrusted the decemvirs with the task of examining and making decisions on them. Although they are not the only example of Roman intervention in the unofficial cult, these two traditions are a good example of how ritual texts were treated differently in Rome. The Roman state, hesitating between tradition and innovation, accepted them in one case (carmina Marciana) and destroyed them in the other (Numa’s books). Based on existing sources, the paper will analyse and interpret both traditions noted by Livy. In addition, other antique and late antique historians and lexicographers will be mentioned. HR:
U ovom radu se postavlja sociološki problem religijskog opredjeljenja u odnosu na političku korektnost radi postizanja razumijevanja postmodernog doba prema religiji. Historijski se u radu uvažavaju ...problemi totalitarizma i sklonost religije da padne u totalitarni društveni koncept, izgubivši tako svoju eshatološku i duhovnu bit i tako bude antipod političkoga, kao što je bilo slučajeva u povijesti moderne. Pokušavajući prikazati različite načine na koje se religija proučavala, te se i danas proučava, dajemo prednost razumijevanju i analizi političke korektnosti prema religijskom opredjeljenju koliko je to potrebno unutar fenomenologijsko-hermeneutičkog kruga religijskog vidika. Bit te analize kritički produbljuje religijski (i svaki drugi društveni) fenomen i ne dopušta da se on svodi jedino na imanentnu sociološku razinu prema sustavu religije i posebno sustavu politike koji, usprkos političkoj korektnosti »posmoderne politike«, ima imanentnu i tako ograničenu viziju. Pojmovni instrumentarij totalitarizma u ovom radu prvenstveno analiziramo referirajući se na autore koji sociološki i filozofski analiziraju probleme moderne i postmoderne, posebno odnos religije i političke korektnosti u kontekstu »neo-totalitarizma«. Tako se u radu analizira sociološki put k »otvorenosti« postmodernoga u kontekstu društvenih teoretičara »razumijevajuće sociologije« Maxa Webera, najranijih članova čikaškog sociološkog odjela, Thomasa Williama, postmoderne Jeana-Françoisa Lyotarda, Frankfurtske škole kritičke teorije, Thedora Adorna, Maxa Horkheimera i Jürgena Habermasa.
This paper raises the sociological problem of religious orientation in relation to political correctness with the aim of achieving post-modern era to religion. Historically, the problems of totalitarianism and the tendency of religion to fall into the totalitarian social concept are lost in history, thus losing their eschatological and spiritual essence and thus antipodal to the political, as has been the case in modern history. Trying to show the different ways in which religion is studied and still being studied, we give an advantage to understanding and analysing political correctness toward religious orientation as necessary within the phenomenological-hermeneutic circle of religious vision. The essence of this analysis critically deepens the religious (and every other) phenomenon and does not allow it to fall only to the immanent sociological level of the system of religion, and especially to the system of politics which, despite the political correctness of ‘posh-modern politics’, has an immanent and so limited vision. The conceptual instrument of totalitarianism in this paper is primarily analysed by referring to authors who sociologically and philosophically analyse the problems of modern and postmodern, especially the relation of religion and political correctness in the context of ‘neo – totalitarianism’. Thus, the paper analyses the sociological path to the ‘openness’ of the postmodern in the context of social theorists of “understandable sociology” of Max Weber, the earliest members of the Chicago sociological department, Thomas William, postmodern Jeana-Françoise Lyotard, Frankfurt’s School of Critical Theory, Theodor Adorno, Max Horkheimer and Jürgen Habermas.
The paper analyses various metaphysical and eschatological implications of transhumanism, especially in the light of its idea of the immortality of the human species. Through a concise interpretation ...of the historical framework of the emergence of the transhumanist movement, the paper highlights its main features such as human improvement, overcoming human nature, and overcoming inherent human deficiencies using modern scientific disciplines and modern technologies. Those features help understand metaphysics and eschatology as formed by some aspects of transhumanism. These aspects are unquestionably technological and secular in their principles, as they distance themselves from the religious understanding of human longing and death. Often, death is understood as a mistake, while the process of ageing is seen as a pathological, humiliating but curable condition. Transhumanism thus marks the end of the humantranscendental perspective of a free individual, created by the goodness of God and saved by the love of God, through the mystery of Jesus Christ. The paper argues that technocratic solutions cannot fulfil fundamental human longings.
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