Wardovo hegelijansko shvaćanje države Dokić, Marko; Bakrač, Vladimir
Filozofska istraživanja,
09/2022, Letnik:
42, Številka:
2
Journal Article, Paper
Recenzirano
Odprti dostop
U radu se ispituje društvena teorija Lestera Franka Warda, jednoga od najznačajnijih predstavnika rane američke društvene teorije, s posebnim naglaskom na njegovu koncepciju države, koja se može ...smatrati hegelijanskom. U prvom dijelu rada dan je kraći osvrt na ranu američku društvenu teoriju: njezine osnovne karakteristike; pitanja koja su bila glavni predmet promatranja u tom razdoblju razvoja sociologije u Sjedinjenim Američkim Državama i njezine najznačajnije predstavnike. U daljnjem tekstu, analiziraju se osnovne karakteristike Wardove društvene teorije. Tako se ističe da je ona: pojmovno naslonjena na prirodne znanosti, utemeljena na razlikovanju čiste i primijenjene sociologije, sistematska, progresivna i naklonjena društvenim reformama. Ona je bila suprotstavljena individualističkoj tradiciji i predstavljala je svojevrsni zaokret prema kolektivizmu. Njegova teorija počivala je na vjerovanju da ljudski um može upravljati društvenim napretkom i da poredak koji se temeljio na socijalnim nejednakostima te bio produkt doktrine laissez-faire ne može osigurati slobodu i blagostanje. Osnovna institucija koja je to u stanju učiniti jest država, tako da je središnji dio rada posvećen upravo shvaćanju države Lestera F. Warda, koje je okarakterizirano kao hegelijansko. U tom dijelu iznose se ključna obilježja Wardove koncepcije države i vrši usporedba s teorijom etičke države, koja je dana u okviru Hegelove filozofije objektivnoga duha – filozofije prava i filozofije povijesti. Na kraju, ističe se da je Wardova teorija, iako je po nekim svojim karakteristikama bila atipična za američku društvenu teoriju, ukazala na opći pravac daljnjega razvoja društvenih prilika prema eri kolektivizma.
This paper examines the social theory of Lester Frank Ward, one of the most significant representatives of early American social theory, with particular attention to his conception of the state, which can be described as Hegelian. The first part of the paper gives a brief overview of early American social theory: its basic features, the issues that were the focus of attention during this period in the development of sociology in the US, and its most significant representatives. The basic features of Ward’s social theory are then presented and examined in more detail. It is pointed out that it is: conceptual and essentially based on the natural sciences; based on the distinction between pure and applied sociology; systematic; supportive of progressive and pro-social reforms. It was directed against the individualist tradition. His theory was based on the belief that the human mind can direct social progress and that the order based on social inequalities, which is a product of the laissez-faire doctrine, cannot guarantee freedom and prosperity. The fundamental institution capable of doing so is the state. Therefore, the central part of this paper is devoted to his conception of the state and makes a comparison with Hegel’s theory of the ethical state contained in Hegel’s philosophy of objective spirit – philosophy of law and philosophy of history. It concludes by pointing out that Ward’s theory indicated the general direction of development of social circumstances towards the era of collectivism, and was also atypical of American social theory in some of its features.
This paper examines the social theory of Lester Frank Ward, one of the most significant representatives of early American social theory, with particular attention to his conception of the state, ...which can be described as Hegelian. The first part of the paper gives a brief overview of early American social theory: its basic features, the issues that were the focus of attention during this period in the development of sociology in the US, and its most significant representatives. The basic features of Ward’s social theory are then presented and examined in more detail. It is pointed out that it is: conceptual and essentially based on the natural sciences; based on the distinction between pure and applied sociology; systematic; supportive of progressive and pro-social reforms. It was directed against the individualist tradition. His theory was based on the belief that the human mind can direct social progress and that the order based on social inequalities, which is a product of the laissez-faire doctrine, cannot guarantee freedom and prosperity. The fundamental institution capable of doing so is the state. Therefore, the central part of this paper is devoted to his conception of the state and makes a comparison with Hegel’s theory of the ethical state contained in Hegel’s philosophy of objective spirit – philosophy of law and philosophy of history. It concludes by pointing out that Ward’s theory indicated the general direction of development of social circumstances towards the era of collectivism, and was also atypical of American social theory in some of its features.
The post-Yugoslav context has experienced major instances of intolerance, suggesting that the success of initiatives dedicated to interreligious dialogue and lasting peaceful coexistence has been ...limited. While being aware of what is expected of them, political elites and religious leaders have approached each other as an asset useful to legitimize their rule, which has directly restrained prospects for a prejudice-free dialogue in the fragile societies. This article sees interreligious dialogue and tolerance as an imperative prerequisite for multiconfessional reconciliation in the area of the former Yugoslavia, so that religion is not used as a means for social and political agendas. Accordingly, religious dialogue and debates concerning tolerance should be treated as a sort of incomplete conversation, which should also welcome contributions from a wide range of civic actors in charge of monitoring pursued processes.
The process of converting individuals to a particular religious community is one of the issues addressed by the Sociology of Religion. In the post-socialist Montenegrin society, there have been ...research works related to dominant religious communities, the Orthodox, the Roman Catholic, and the Islamic, while science has shown no interest in small religious groups. The Adventist movement in Montenegro, although present for a long period of time, has failed to mobilise individuals for conversion to a greater extent. Therefore, this research aims to find out when, under what conditions and in what way the individuals in Montenegro, as a post-socialist state, chose Adventism as religious affiliation, what affected this process the most, and were there any specificities in that regard. This paper is a result of a survey conducted via an in-depth interview with 17 believers of the Adventist Church. The obtained results indicate several valuable data: most respondents accepted the Adventist movement in Montenegro in the early 1990s; they got first-hand knowledge of this religion from their friends or wider family members and relatives, a consistent interpretation of the Holy Bible is the main reason for conversion. A significant factor in the process of conversion to Adventism is early religious socialisation within a family.
Beginning with the basic methodological principles, we have conditionally
divided the work into theoretical and practical (empiric) part. In a
theoretical part of the work, a divergence of defining ...religion is shown, a
difference between religion as a broader and narrower category, as well as
review of the indicators concerning a study of religiousness. Therefore, in a
theoretical part which is about defining a term (notion) of religion, we have
strived to apodictically consolidate divergence which appears when forming a
precise determination of this term, into a structured sum which would be
useful for the further engagement in science. In the other part of the work
which refers to the process of secularization, we have focused our attention
to defining of this term, etymologic root of the word, as well as
chronological review of the process to secularization in republics of former
SFRY, with special reference to Montenegro. Using this theoretical review,
our intention was to analyze the process of secularization all over again.
Given the fact that secularization is a sociological question par excellance,
our analysis of this term is refreshed by some new theories and opinions. By
analyzing and chronologically observing the process of secularization in
Montenegro, we have coherently consolidated theoretical with practical part
of the work, which is related to religiousness of youth in Montenegro. By
detailed analysis of earlier empirical studies, we find that Montenegro is a
specific environment, at least when conserning religiousness, compared to
other republics of former SFRY. From the analysis of coherent elaboration of
sociological studies, we conclude that the area of Montenegro was highly
secularized, and back from the nineties there appeared dissecularization and
revitalization of religion, ie returning of religion and returning to
religions. In the empiric part, we have focused on study of religious youth
in Montenegro. We have maintaned our attention to religiousness of young
people ( orthodox and catholic confession as well as islamic religious
community), because we had in mind the fact that the process of
dissecularization of society and revitalization of religion had especially
affected this social group. By analyzing received data, we come to conclusion
that the religiousness of youth should be seen from the perspective of
certain indicators. If we look on religiousness from the perspective of
self-assessed religiousness, believing in God, believing in Jesus Christ or
prophet Muhammad, respect towards traditional religious practise (baptism,
circumcision etc) then we can speak of high score of religiousness. However,
if we approach to evaluation of religiousness from the point of inherent
religious practise (going to church, praying, fasting, etc), then
theologically-doctrinal knowledge of our own faith, in that case we must
admit that the range of religiousness is very low. In the end, the study of
religiousness, especially of young people, was in the corner of sociological
interests, therefore this work represents a humble contribution to following
of religiousness in Montenegro.
Polazeći od osnovnih metodoloških principa, rad smo uslovno podijelili na
teorijski i praktični (empirijski) dio. U teorijskom dijelu rada je prikazana
divergentnost oko definisanja religije, razlike između religije kao šire i
religioznosti kao uže kategorije, kao i osvrt na indikatore koji se tiču
istraživanja religioznosti. Otuda, u teorijskom dijelu koji se tiče
definisanja pojma religije, nastojali smo da apodiktično konsolidujemo
divergentnost koja se javlja pri formiranju preciznije odrednice ovog pojma,
u jedan strukturiran zbir koji bi bio upotrebljiv za dalju angažovanost u
nauci. U dijelu rada koji se odnosi na proces sekularizacije, pažnju smo
usredsredili na definisanje ovog pojma, etimološki korjen riječi, kao i na
hronološki osvrt procesa sekularizaciji u republikama bivše SFRJ, s posebnim
osvrtom na Crnu Goru. Teorijskim osvrtom željeli smo da iznova analiziramo
proces sekularizacije. Kako je sekularizacija sociološko pitanje par
excellance, naša analiza ovog pojma osvježena je nekim novijim teorijama i
razmišljanjima. Analizirajući i hronološki posmatrajući proces sekularizacije
u Crnoj Gori, koherentno smo konsolidovali teorijski sa praktičnim dijelom
rada, a koji se odnosi na religioznost mladih u Crnoj Gori. Podrobnom
analizom ranijih empirijskih istraživanja, nalazimo da je Crna Gora
specifična sredina, bar kada je riječ o religioznosti, u poređenju sa
republikama bivše SFRJ. Iz analize koherentne elaboracije socioloških
istraživanja, zaključujemo da je područje Crne Gore bilo izrazito
sekularizovano, a od devedesetih godina na ovom području dolazi do
desekularizacije i revitalizacije religije, tj. do povratku religije i
povratku religijama. U empirijskom dijelu, usredsredili smo se na
istraživanje religioznosti mladih u Crnoj Gori. Našu istraživačku pažnju smo
zadržali na religioznost mladih (pravoslavne i rimokatoličke konfesije, kao i
islamske vjerske zajednice), zato što smo imali na umu činjenicu da je proces
desekularizacije društva i revitalizacije religije posebno zahvatio ovu
socijalnu grupu. Analizirajući dobijene podatke, dolazimo do zaključka da
bismo religioznost mladih trebali posmatrati sa stanovišta određenih
indikatora. Naime, ako religioznost posmatramo iz ugla samoocjene
religioznosti, vjarovanja u Boga, vjerovanje u Isusa Hrista ili proroka
Muhameda, poštovanje tradicionalne vjerske prakse (krštenje, sunećenje i sl.)
onda možemo govoriti o visokom skoru religioznosti. Međutim, ako ocjeni
religioznosti prilazimo sa stanovišta inherentne vjerske prakse (odlasci u
crkvu, molitva, post i sl.), zatim teološko-doktrinarno poznavanje vlastite
vjere, onda moramo priznati da je opseg religioznosti veoma nizak. Na kraju,
istraživanje religioznosti, posebno mladih je bio u zapećku socioloških
interesovanja, stoga ovaj rad predstavlja skroman doprinos u praćenju
religioznosti u Crnoj Gori.
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