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Od osnutka znanstvenog časopisa Polemos, opus dostiže ukupno 21 svezak, odnosno 42 broja u razdoblju 1998–2018. Izvornom bibliografijom je obuhvaćeno razdoblje 1998–2013. u kojem izlazi 15 svezaka (I-XV) u 30 brojeva (1-30). Vodeći se dosadašnjim primjerom dobre prakse i u želji za ostvarivanjem kontinuiteta u izradi budućih bibliografskih jedinica, ova bibliografija predstavlja petogodišnju dopunu za razdoblje 2013–2018. koja uključuje pet svezaka (XVI-XXI) i 12 brojeva (31-42). Izvornost nove verzije očituje se u djelomično izmijenjenoj klasifikaciji znanstvenih radova prema kojoj se prethodna priopćenja svrstavaju u znanstvene radove te uvodnim napomenama o povijesti, karakteru i specifičnostima časopisa. Tijekom dva desetljeća izdavanja časopisa objavljeno je ukupno 388 radova. Prema novoj klasifikaciji, brojčano ponovno prevladavaju znanstveni radovi (135 – 34,8%), a zatim redom prema najmanjem udjelu učestvuju recenzije/prilozi (105 – 27%), ostali prilozi i/ili radovi (57 – 14,7%), stručni radovi (54 – 13,9%) te studentski radovi (37 – 9,6%). U objavljivanju je ukupno sudjelovalo 268 autora s domaćih i stranih sveučilišta te iz raznih drugih institucija, organizacija i stručnih miljea. Znanstveni su radovi dodatno podijeljeni na izvorne znanstvene radove, pregledne radove i prethodna priopćenja, dok „ostale radove“ čine izlaganja sa skupova, prijevodi, vijesti, kratka priopćenja te različita razmatranja., From the foundation of scientific journal Polemos, body of work reaches 21 volumes, or 42 issues in total for the period 1998-2018. The original bibliography encompasses 1998-2013 period during which 15 volumes (I-XV), or 30 issues (1-30) appeared. By being led with a former good practice example, and wanting to establish continuity in future writing of bibliographic units, this bibliography represents a five-year amendment for the 2013-2018 period which includes five volumes (XVI-XXI) and 12 issues (31-42). Originality of the new version is represented by a partially amended classification of scientific papers that includes preliminary communications into scientific papers and introductory remarks on the magazine’s history, character and specificities. During two decades of publication, 388 papers have been published in total. Following the new classification, scientific papers are again the most numerous (135 – 34,8%), which are then followed in the order towards the smallest number by reviews/contributions (105 – 27%), other contributions and/or papers (57 – 14,7%), professional papers (54 – 13,9%), and student papers (37 – 9,6%). 268 different authors in total affiliated with domestic and foreign universities as well as other institutions, organizations and professional milieus were involved in publication. Scientific papers are further divided on original scientific and review articles and preliminary communications while “other papers” consist of conference papers, translations, news, short releases and various considerations.

Tijekom ljeta i jeseni 1991. djelovao je Mirotvorni pokret Požeške kotline na području nekadašnje Općine Slavonska Požega. Cilj Mirotvornoga pokreta bio je sprečavanje izbijanja ratnih sukoba između građana hrvatske i srpske narodnosti te nametanje dijaloga kao glavne metode rješavanja međunacionalne napetosti koja je eskalirala u Općini Slavonska Požega tijekom 1991. godine. Osim toga, pripadnici Pokreta nastojali su razvijati principe demokracije u kritičnim trenucima raspada Jugoslavije i sloma socijalističkog društvenog uređenja. Mirotvorni pokret Požeške kotline bio je okupljen oko Inicijativnog odbora te ostalih protagonista i suradnika. Članovi Inicijativnog odbora Mirotvornog pokreta Požeške kotline potaknuli su i organizirali sve aktivnosti vezane uz djelovanje na ostvarenju temeljnih ciljeva Pokreta i pri tome okupili nekoliko tisuća građana. Organizirani su proturatni susreti i mimohod od Trga Svetoga Trojstva do kasarne Jugoslavenske narodne armije u Slavonskoj Požegi s porukama mira. Pripadnici Mirotvornog pokreta izradili su plakat, razglednicu i letak kojima su nastojali pridobiti što više građana za svoju inicijativu. Ovaj pisani rad sadrži do sada uglavnom nepoznate podatke o Pokretu te analize određujućih aspekata njegova djelovanja. Ovo je prvi znanstveni rad o problemima Mirotvornog pokreta Požeške kotline 1991. godine., During the summer and autumn of 1991 the Peace Movement of the Požega Valley conducted its activities in the territory of the former Municipality of Slavonska Požega. The objective of the Peace Movement was to end and prevent armed conflicts between the Croats and the Serbs and to establish dialogue as the main method of problem solving. In addition, members of the movement strove to develop democratic principles during critical moments of the breakup of Yugoslavia and the collapse of the socialist system. The Peace Movement of the Požega Valley consisted of the Initiative Committee and of leading figures and associates. Members of the Initiative Committee of the Peace Movement of the Požega Valley initiated and organized activities related to actions aimed at achieving the basic objectives of the Movement and by doing so brought together several thousand citizens. Anti-war meetings and the march from the Holy Trinity Square to the JNA Barracks in Slavonska Požega with messages of peace were organized. The members of the Peace Movement designed a placard, a postcard and a leaflet in order to win over as many citizens as possible for their initiatives. This paper contains previously mainly unknown data on the Movement and an analysis of aspects determining its activities and it is the first scholarly work to have addressed issues of the Peace Movement of the Požega Valley in 1991.

U središtu razmatranja ovog rada jesu promjena naravi međunarodnog sustava te poteškoće koje proizlaze iz promjene rata u sukob. U radu se nastoji istražiti kako ove promjene utječu na vojsku kao instituciju. Nadolazak postmoderne ere donosi nove izazove kako za državu tako i za vojsku. U tom se smislu bitnim nazire redefinicija tradicionalne misije vojske. Postmoderni sukobi i zamjena “neprijateljskih” rizika s nevojnim prijetnjama uključju mnoge zadaće za koje su konvencionalne vojske slabo pripremljene. Na kraju hladnoratnog razdoblja na sigurnosnim agendama iskrsao je veliki broj ne-vojnih funkcija kao što su održavanje mira, stvaranje mira, upravljanje katastrofama i humanitarne intervencije. Može se očekivati da će najveći izazov biti povezan s prebacivanjem s uvježbavanja za rat na prevenciju rata ili, preciznije, na prevenciju sukoba. Situacija je još složenija gleda li se iz perspektive postkomunističkih država. U situaciji kad država prolazi kroz poteškoće procesa socijalne tranzicije, ni vojske nisu u zavidnoj situaciji. U sadašnjem trenutku one se nalaze na prekretnici: pred njima je da tek razviju svoj identitet, legitimitet i strategijsku perspektivu. S obzirom da je primarna misija bivših komunističkih oružanih snaga bila usmjerena na ispunjavanje unutarnjih socijalnih kontrolnih funkcija (obrana režima od unutarnjih neprijatelja), pred svim vojskama su veliki izazovi dobivanja nove uloge i novih zadaća., The main consideration of this paper is the change of nature of the world order, and the difficulties arising from the transformation of war into conflict. The paper attempts to research the effects these changes inflict on the army. The coming of the postmodern era brings new challenges for both the state and the army. Thus it is considered important to redefine the army’s traditional mission. Posmodern conflicts and a change from enemy’ risks to non-military threats include many duties for which the conventional armies are ill-prepared. At the end of the Cold War era security agendas presented them with a large number of non-military tasks, such as peacekeeping, peacemaking, natural disasters management, and humanitarian interventions. It is to be expected that the greatest challenge will be connected to the switch from training for war to training to prevent war, or, more precisely, to prevent conflict. The situation is even more complex from the perspective of post-Communist states. While these states face the difficulties of social transition, their armies are not in an enviable position, facing, at present, several challenges: they still have to develop their identities, legitimacies and strategic perspectives. Since the primary mission of former Communist armed forces was aimed at performing internal social control functions (i.e., defending the regime from its internal enemies) all these armies face great challenges of acquiring new roles and new tasks.

Ovaj je esej prilog razumijevanju ljudske gluposti. Esej zauzima orijentaciju kozmološke rasprave i sabire metafizičku, ontološku, bioetičku i ratnoteorijsku argumentaciju pri sintezi problema rata. Prema strukturi izloženoj u prethodnim autorovim člancima, esej postupno sabire makro-, mezo- i mikrokozmičke relacije koje upućuju na neke temeljne fenomenološke mreže uzroka i posljedica ratovanja te se oslanja na raspravu o agon-kompleksu. Najprije, postavljam temeljne koordinate problema te ističem dva fenomena koje potom intenzivnije obrazlažem: šizofreniju ljudske vrste i patvorenje tehnikom. U završnoj riječi obrazlažem hipotezu s kojom rasprava započinje i kratko se osvrćem na trendove suvremene »kritičke misli«. Izložena rasprava ostavlja temelje za mereološko širenje ovdje uvedene sinteze. This essay is a contribution to the understanding of human stupidity. Essay begins its orientation from the cosmological perspective, and it gathers arguments from metaphysical, ontological, bioethical, and war theory fields of knowledge in order to synthesize the question on war. According to the structure previously devised in author’s papers, it continuously gathers macro-, mezzo- and microcosmic relations which point to some of the elementary phenomenological networks on cause and effect of warfare, and it relays on the discussion on agon-complex. I first posit the framework of discussion, and then I proceed to elaborate in more detail the two outlined phenomena: schizophrenia of human species, and fabrication by technology. In the closing word I explain the starting thesis and briefly attack some of the trends in contemporary “critical thought”. The discussion for its purpose has the idea of laying ground for mereological expansion of posited synthesis.

Promišljanje povijesti pojavljuje se u više tekstova Pavla Vuk-Pavlovića. Ovom prilikom ću analizirati njegove tekstove »Aristofan i rat«, »Pogled na kulturnopovijesna smjeranja« i »Značenje povijesne predaje«. U svojem članku »Aristofan i rat« Vuk-Pavlović proveo je analizu Aristofanovih komedija, a posebno ističem zaključak koji je donio u analizi Lizistrate. Vuk-Pavlović tvrdi da u ovoj komediji uzrok rata nije težnja pojedinca, nego države odnosno cijeloga društva. Tako se rat u Lizistrati obrađuje kao socijalni problem. U spomenutom članku Vuk-Pavlović vrlo često navodi primjere iz grčke povijesti kako bi argumentirao svoje stavove. U tekstu »Pogled na kulturnopovijesna smjeranja« Vuk-Pavlović nastoji odgovoriti na pitanja je li potrebna revolucija da bi došlo do kulturnog napretka ili je to moguće postići mirnim putem te je li za kulturnopovijesni napredak važan samo razum ili pak i duhovnost? U svojem radu također ću istaknuti odnos jednakosti i slobode u povijesti, kako to vidi Vuk-Pavlović, a onda i drugi filozofi tijekom povijesti. Vuk Pavlović također smatra da su za razvoj kulture važne unutarnje napetosti te da one pokreću povijest, a kao primjer navodi donošenje zakona 432. g. pr. n. e. u Ateni protiv bezboštva. Donošenje tog zakona nagovijestilo je tendencije koje idu za promjenom smjera kulturnoga kretanja. U tekstu »Značenje povijesne predaje« Vuk-Pavlović konstatira da čovjek najprije gleda na ono što su mu ostavili preci, a onda nastoji svijet učiniti primjerenim svojim prebivalištem pa tako na njemu gradi, pregrađuje ga, dograđuje i dotjeruje ga, kako bi naposljetku, poput svojih predaka, ostavio svoj poseban trag. Predajom se razotkriva jedna od osnovnih smjernica izgradnje čovječjeg svijeta jer ona je zbiljsko povijesno pamćenje, a time i izvor povijesnosti, tvrdi Vuk-Pavlović. Nakon provedene analize smatram da će biti vidljivo da je Vuk-Pavlović u svojim filozofskim tekstovima koristio povijesne događaje kako bi potvrdio svoje teze. Također želim potkrijepiti tezu da je povijesno pamćenje važno za pokretanje napretka. Na kraju članka želim istražiti i prisutnost teme povijesti u poeziji Pavla Vuk-Pavlovića., Contemplations about history are present in several texts written by Vuk-Pavlović. On this occasion I will analyse the following texts: “Aristofan i rat” (“Aristophanes and the War”), “Pogled na kulturnopovijesna smjeranja” (“Overview of cultural and historical directions”), and “Značenje povijesne predaje” (“Importance of Historical Tradition”). In his article “Aristophanes and the War” Vuk-Pavlović conducted analysis of Aristophanes comedies, with special emphasis on conclusion elaborated in the analysis of Lysistrata. Vuk-Pavlović claims that unlike in the other comedies, in this comedy the cause of war is not defined as aspiration of a single individual, but of the entire society. For that reason the war in Lysistrata is depicted as a social problem. In the above mentioned article, Vuk-Pavlović frequently provides examples from the Greek history in order to substantiate his opinion. In the article “Overview of Cultural and Historical Directions” Vuk-Pavlović intends to provide answers to several questions. Is revolution indispensable to achieve cultural progress, or can it be achieved in a peaceful way? He also debates what is more relevant for development of cultural and historical progress, just reason or spirituality as well? In my paper I will also point out the relationship of equality and freedom in history, as seen by Vuk-Pavlović and other philosophers throughout history. Vuk-Pavlović is also of the opinion that inner tensions are essential for development of culture and he substantiates it by mentioning the law against atheism passed in Athens in 432 BC. The respective law signalized intentions and tendencies of changing the direction of cultural development. In the article “Importance of Historical Tradition” he states that the man first looks at what was left to him by his ancestors and afterwards he aspires to make the world adequate place of habitation by building on it, rebuilding it, refurbishing and making it more beautiful in order to leave his special mark, just as his ancestors had done before him. Vuk-Pavlović claims that historical tradition reveals one of the basic directions for the construction of the man’s world, since it is true historical memory and therefore also the source of historicity. I believe that the conducted analysis will indicate that in his philosophical texts Vuk-Pavlović used historical texts in order to substantiate his views. I would also like to point out and support the thesis that historical memory is essential for triggering progress. At the end of my text, I will analyse the presence of the topic of history in the poetry of Pavao Vuk-Pavlović.

Cilj je ovoga rada promišljanje o sakramentu pomirenja, osobito u kontekstu teologije pomirenja te na tragu sadržaja i značenja molitve (formule) odrješenja. O sakramentu pomirenja možemo, zapravo, govoriti jedino unutar teologije pomirenja koja predstavlja jednu od središnjih teoloških tema. Otajstvo pomirenja stoji u središtu kršćanstva i proizlazi iz Božje milosrdne ljubavi kojom dohvaća paloga, grješnoga i izgubljenoga čovjeka. Sakrament pomirenja stoji u širem obzoru pomirenja koje izvodi Otac milosrđa u svome sinu Isusu Kristu po Duhu Svetom (trinitarni, kristološki i pneumatološki vid), ali i pomirenja koje se nastavlja u Crkvi i po Crkvi (ekleziološki i sakramentalni vid). Sakrament pomirenja tako je osobit izričaj i vid Božjega pomirenja i milosrđa kojim Bog želi dotaknuti svakoga čovjeka u Crkvi i po Crkvi. Pomirenje uključuje oproštenje grijeha, ali i ponovno sjedinjenje i uspostavljanje zajedništva, narušenoga grijehom, između Boga i čovjeka te među ljudima. Na osobit se način pomirenje dariva vjerniku kršteniku u sakramentu pomirenja u kojem po sakramentalnoj formuli odrješenja službenik Crkve, svećenik, u ime Crkve i in persona Christi podjeljuje oproštenje i mir., The aim of this paper is to reflect on the sacrament of reconciliation, especially in the context of the theology of reconciliation, following the content and meaning of the prayer (formula) of absolution. In fact, we can speak about the sacrament of reconciliation only within the theology of reconciliation, which is one of the central theological themes. The mystery of reconciliation stands at the center of Christianity and derives from God's merciful love which retrieves the fallen, sinful, and lost man. The sacrament of reconciliation stands in the wider horizon of reconciliation carried out by the Father of Mercy in his son Jesus Christ, through the Holy Spirit (Trinitarian, Christological and pneumatological aspect), but also of reconciliation which is continued in the Church and through the Church (ecclesiological and sacramental aspect). This makes the sacrament of reconciliation a distinctive expression and aspect of God’s reconciliation and mercy through which God wants to touch every person in the Church and through the Church. Reconciliation includes the forgiveness of sins, but also the reunion and re-establishment of community that was impaired by sin, between God and man, and between people. In a special way, reconciliation is given to a baptized believer in the sacrament of reconciliation where through the sacramental formula of absolution the officer of the Church, the priest, in the name of the Church and in persona Christi confers forgiveness and peace.

Istraživanja dužnosti pojedinca kod američkog mislioca, prirodnjaka i aktivista Davida Henryja Thoreaua i vođe nenasilnog otpora britanskoj kolonijalnoj upravi u Indiji Mahatme Gandhija predstavljaju teorijske uvide u jedan od najvažnijih fenomena nauke o društvu - čovjeka. Mišljenje i aktivno djelovanje Thoreaua i Gandhija predstavljaju svojevrsnu paradigmatičnu personifikaciju odnosa spram ljudskog dostojanstva čija vrijednost nadvisuje sve druge ideje, ideale i principe. Ovaj rad, tražeći djelujućeg i mislećeg pojedinca kao građanina, istovremeno nastoji istaknuti sve bitne aspekte „građanske neposlušnosti“, ne kao aspekta anarhije već kao ideje građanske dužnosti. Na taj način pojedinac ispred ideoloških koncepcija nacije, rase, klase, partije stavlja čovjeka kao vrhovnu vrijednost po sebi. Upravo je to temeljna vrijednost na kojoj i Thoreau i Gandhi izgrađuju vlastite koncepcije mira., Research into the duties of the individual in the work of the American thinker, activist and naturalist Henry David Thoreau, and the leader of non-violent resistance to British colonial administration in India Mahatma Gandhi, offers theoretical insights into one of the most important phenomena of social science and the study of human kind. The opinions and active role of Thoreau and Gandhi represent a pragmatic attitude to the personification of human dignity, as a value that surpasses all other ideas, ideals and principles. This paper examines the actions and thinking of the individual as citizen while striving to highlight all the important aspects of ‘civil disobedience’, not as a license for anarchy but as the idea of civil duty. In this way, the two subjects of the article place the individual before the ideological concept of nation, race, class and party as the supreme value in itself. It is on this fundamental value that Thoreau and Gandhi build their own concept of peace.

Naslov ovog članka, "Poganokršćani: okosnica Poslanice Efežanima", upućuje na autorov pokušaj ukazivanja na temeljni problem Jedne faze u životu Pracrkve koji Je izrastao iz pavlovske misli: Jedinstvo i suživot poganokršćanske i Judeokršćanske komponente u Crkvi. Pošavši od općenitih zapažanja o Pavlovu gledanju na taj odnos, autor ukazuje na Poslanicu Efežanima kao izraz promijenjenih odnosa i pomaka naglasaka. Dok se Pavao u svojim autentičnim poslanicama uporno trudi otvoriti Crkvu poganskoj komponenti, autor ovoga spisa ima posve drukčiju perspektivu. Ona Je vidljiva već u naslovljavanju Poslanice, a jezične, stilske i tematske odrednice ovoga spisa govore u prilog njegovu deuteropavlovskom porijeklu i promjeni povijesnocrkvenog starija koje je sada, za razliku od onoga u autentičnim Pavlovim spisima, obilježeno prevagom poganokršćanske komponente nad judeokršćanskom komponentom u Crkvi. I sam judeokršćanin, autor se trudi shvatiti poganokršćansku poziciju isključivosti prema judeokršćanima, ali je nastoji ublažiti i dokinuti u prilog mirnom suživotu i jedinstvu i jedne i druge komponente, prikazujući različitosti kao bogatstvo, a ne kao osiromašenje Crkve. Ključ rješenja svih napetosti unutar Crkve zbog različitog porijekla njezinih članova vidi u Kristovoj novosti, u obnovi čovjeka, u novom čovjeku, koji svoju sličnost s Bogom ostvaruje u povezanosti s Kristom, u oslanjanju na njega i sve većem poprimanju lika njega Proslavljenoga. Zbog ovakvog gledanja, koje u pluralizmu i različitosti vidi bogatstvo Crkve, ova se Poslanica tumači kao najekleziološkiji spis NZ-a, a zbog ponuđenog kristološkog rješenja i kao najteološkiji spis, odnosno kao izraz najvećeg uspona pavlovske misli. Na kraju, umjesto zaključka, autor spominje neke odrednice suvremenoga stanja u Crkvi, ukazujući na suvremenost poruke ove Poslanice., The very title of this paper, The Gentile-Christians: the bone Structure of the Letter to Ephesians, reveals the author's aim to shed light on the fundamental problem in one phase in the life of the Early-Church which has grown out of Paul1 thought: the unity and the common life of Gentile-Christians' and Judeo-Christians' component in the Church. Starting from general observations frorn Paul's looking on that relationship, the author is pointing the Letter to Ephesians as an expression of the changed relationships and displacement of accents. While Paul, in his authentic Letters, is persistent in the attempt to open the Church toward the gentile component, the author of this Letter has totallv different perspective. This is evident alreadv in the Letter's title, as well as in the linguistic, stylistic and thematic determinations of this Letter, which speaks in favour of its deutero-pauline origin and changed Church's condition, which is now, unlike that in authentic Paul's Letters, marked with majority of Gentile-Christians over Judeo-Christians component in the Church. The author, Judeo-Christian himself, is trying to understand the Gentile-Christians position of exclusiveness toward the Judeo-Christians, but he is trying very hard to weaken and abolish that position in favour of peaceful life and unity of both components, presenting differences as richness and not as the Church's poverty. The key for the solution of ali tensions inside the Church caused by the different origin of its members, the author of this Letter sees in the Christ's novelty, in the man's renewal, in the new man who realizes his likeness with God in his bond with Christ, in his leaning on him and in the always greater taking over his figure of the Glorified. Because of this point of view, which sees the Church's richness in the pluralism and differences, this Letter is considered as the most ecclesiological New Testament's writing, and because of the offered christological solution, as the most theological writing, namely, it is the expression of the greatest achievement of Paul's thought. Finally, instead of the conclusion, the author of this article explains the contemporary situation in the Church, pointing out the contemporary values of this Letter.

Polazeći od konstatacije o krizi teorija razvoja i razvojnih studija, tekst se bavi pitanjem novih teorijskih orijentacija na tom području. Objašnjava uzroke krize i izriče ocjene o nedostatnostima developmentističke paradigme. Objašnjava razloge koji su doveli do nastajanja postdevelopmentističkih teorija. Analizira tri varijante postdevelopmentizma: radikalni, etički i kulturno–antropološki postdevelopmentizam. Radikalni postdevelopmentizam potpuno odbacuje developmentističko teorijsko nasljeđe, etički postdevelopmentizam teži cjelovitoj etičkoj viziji razvoja i stoga se deklarira kao kritički holizam, a kulturno–antropološki postdevelopmentizam traga za krajnjim izvorištima i pokretačima razvoja te ih nalazi u dubinskim kulturno–antropološkim strukturama (mentalitetima) različitih društava. Iako upozoravaju na kompleksnost razvojnog pitanja u doba kasne modernosti, postdevelopmentistički pristupi ipak nisu dosegnuli koherentnost i paradigmatičnost developmentizma., Starting from the remark on the crisis of theories of development and developmental studies, this paper presents the issue of new theoretical orientations in this field. The causes of the crisis have been thus explained, and the evaluations on imperfections of the developmental paradigm explicated. The causes that have lead to the rise of post–developmentistic paradigm have been thus explained. Three variants of post–developmentism have been analysed: radical, ethical, cultural and anthropological post–developmentism. The radical post–developmentism completely rejects developmentistic theoretical heritage, the ethical post–developmentism inclines to an integral ethical vision of development, and therefore is has been declared as a critical holism, while cultural and anthropological post–developmentism searches for the utmost sources and initiators of development, and finds them within the deep cultural and anthropological frameworks (mentalities) of different societies. Although they point out to the complexity of the developmental issue in the era of late modernity, post–developmentistic approaches nevertheless haven't reached the coherence and paradigmatic quality of developmentism., Ausgehend von der festgestellten Krise der Entwicklungsteorien und –studien werden in diesem Beitrag neue theoretische Ansätze erörtert. Die Ursachen dieser Krise werden erörtert und die Mängel des Developmentismus–Paradigmas erklärt. Dargelegt werden auch die Gründe, die zur Entstehung postdevelopmentalistischer Theorien führten. Analysiert werden drei Varianten des Developmentalismus: der radikale, der ethische und der kulturanthropologische Postdevelopmentalismus. Der radikale Postdevelopmentalismus lehnt das developmentalistische Erbe völlig ab, der ethische Postdevelopmentalismus strebt nach einer abgerundeten ethischen Vision der Entwicklung, so dass er sich für kritischen Holismus erklärt, während der kulturanthropologische Postdevelopmentalismus nach den Urquellen und Anregern der Entwicklung sucht und sie in den kulturanthropologischen Tiefenstrukturen (Mentalitäten) verschiedener Gesellschaften findet. Obwohl die postdevelopmentalistischen Ansätze auf die Komplexität der Entwicklung in der späten Moderne hinweisen, erreichten sie jedoch keine Kohärenz und Paradigmität des Developmentalismus.