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Etika je znanost o moralu, definira način ponašanja ljudi. Profesionalna etika obuhvaća standarde, kodekse te pravila koja definiraju kako bi se trebali ponašati prilikom obavljanja svog posla. Kako bi se zaštitila prava čovjeka, postoje zakoni i pravila koji reguliraju poslovne djelatnosti. Svrha poslovne etike je zapravo ta da pokuša uskladiti te ostvariti odabrane ciljeve, misiju i viziju s onim unutar organizacije što već postoji i s onim prema čemu se krećemo. Imamo različite razine etike, a to su: društvena etika, osobna etika, radna, odnosno poslovna etika, organizacijska etika te profesionalna etika. Usporedba kodeksa odvjetnika i liječnika nam govori kako svaka profesija ima svoja pravila i načela koja zaposlenici moraju poštivati. Ethics is the science of morals and defines peoples behaviour. Professional ethics contains standards, codexes and rules which define how to behave during work. In order to ensure human rights, there are laws and rules which regulate business activities. The purpose of business ethics is to try to harmonize and achieve the selected goals, mission and vision with what exists within the organization and with what we are moving towards. There are different levels of ethics, which are: social ethics, business ethics and professional ethics. A comparison of the code of lawyers and doctors tells us that every professions has its own rules and norms that employees must follow.

Cilj je ovog završnog rada prikazati zanat uvezivanja knjiga (u literaturi navedenog i kao knjigoveštvo) u srednjem vijeku. Kako bi bilo moguće opisati postupke uvezivanja, neophodno je najprije predstaviti povijesni kontekst u kojem se pojavljuje spomenuti zanat. Zatim slijedi opis strukture srednjovjekovne knjige, točnije kodeksa. Nadalje, obrađeni su i ključni pojmovi vezani uz alate i oruđe te materijale korištene u knjigoveškim radionicama. Stavljen je poseban naglasak na činjenicu da je već u srednjem vijeku postojala razlika između mekog i tvrdog uveza koji su zahtijevali upotrebu različitih materijala i postupaka uvezivanja. Od tvrdih uveza osobito se ističu tri tipa uveza: karolinški, romanički i gotički uvez. Meki su uvezi u sjeni tvrdih uveza dugo vremena bili neopravdano zanemarivani zbog svoje prividne jednostavnosti i nedostatka ukrasa na koricama. Svaki je tip uvezivanja obrađen po postupcima njihove izrade te su dodatno prikazani slikovnim materijalima koji omogućavaju lakše razumijevanje opisanih postupaka. Na samom je kraju zanat uvezivanja knjiga u srednjem vijeku ukratko prikazan i na prostoru današnje Hrvatske. The aim of the present final paper is to present the craft of bookbinding in the Middle Ages. In order to describe the binding techniques and procedures, at first it is necessary to introduce the historical context in which the craft appears. This is followed by a description of the structure of the medieval book, more precisely called the codex. Further, key terms regarding the tools and materials used in bookbinding workshops are presented. A special emphasis is placed on the fact that already in the Middle Ages there was a distinction between hardcover bindings and limp bindings which required the use of different materials and binding techniques. Three types of hardcover bindings stand out: Carolingian, Romanesque and Gothic bindings. Limp bindings have been unduly neglected for a long time because of their apparent simple structures and lack of cover decoration. Each type of binding procedure was described and supported by images which facilitate understanding of the procedures. At the very end of the paper, the craft of medieval bookbinding in the area of today's Croatia is briefly presented.

Ovaj završni rad propituje pojmove etike u filozofskom i novinarskom smislu. Unutar rada obrađeni su pojmovi etičke i društvene odgovornosti novinara pri izvještavanju te se ističu funkcije i utjecaj medija na društvo. Pobliže se objašnjava transformacija novinarstva i način na koji ono utječe na kolektivna razmišljanja i ponašanja. Poštivanje etičkog kodeksa i svih ostalih medijskih zakona neophodno je u suvremenom novinarstvu kako bi se ojačao profesionalni integritet te sačuvala temeljna ljudska prava koja se redovito krše u današnjem izvještavanju. Istaknute su neke od činjenica koje su dovele do moralne krize izvještavanja i promjena u medijskom djelovanju, a dvije koje se posebno ističu su tehnološki napredak i ostvarivanje profita. U radu je prikazano nekoliko primjera kršenja etičkog kodeksa i ističu se pogreške pri pisanju vijesti te zakoni koji su pritom prekršeni. Primjeri su uzeti s pet online portala, a to su 24 sata, Večernji list, Glas Slavonije, Index te Tportal. This final paper questions the notions of ethics in a philosophical and journalistic sense. The paper discusses the terms of ethical and social responsibility of journalists in reporting and emphasizes the functions and media influence on society. The transformation of journalism and ways of its influence on collective thoughts and behaviors of society are also explained in more detail. Adherence to the ethical codex and all other media laws in modern journalism is necessary to strengthen professional integrity and to preserve human rights, which are regularly violated in today's reporting. Some of the facts that have led to the moral crisis in reporting and changes in media activity are emphasized, as well. Two facts that are emphasized the most are technological progress and profit-making. Finally, this paper shows several examples of violations of ethical codex and highlights mistakes in newswriting, as well as laws that are violated in the process of writing. Examples are taken from five news websites – 24 sata, Večernji list, Glas Slavonije, Index and Tportal.

U Kaptolskome arhivu Splitsko-makarske nadbiskupije pod kataloškim brojem 463 nalazi se kodeks od pergamene pisan goticom. Popis arhivskoga gradiva bilješkom o signaturi dokazuje da je rukopis ranije bio poznat i, tom logikom, trebao je biti u slijedu knjiga i fascikli na određenomu mjestu, ali ga nije bilo. Kako to pri otkrićima obično biva, sasvim slučajno je ponovno pronađen koncem 2017. godine. Ispočetka se držalo da se radi o potpuno nepoznatomu srednjovjekovnome kodeksu. U veljači 2018. utvrdilo se da je pronađeni rukopis upravo onaj koji je otprije bio arhiviran u Katalogu pod brojem 463. Do otkrića je došlo tako da su - zajedno s rukopisom koji sadrži životopis sv. Klementa pape, iz 16. stoljeća - uočeni neki stariji dijelovi. Ti dijelovi po stilu pisma i podlozi na kojoj je pisano nisu mogli pripadati u izvorni rukopis o životopisu sv. Klementa nego su puno stariji. Primarnom analizom utvrdilo se da je riječ o srednjovjekovnomu liturgijskome kodeksu. Kodeks je restauriran i čeka uvezivanje u tvrde korice. Nakon restauratorskih zahvata napravili smo liturgijsku i kodikološku analizu koja je pomogla ispravnom uređenju slijeda folija u kodeksu. Rezultate potonjih analiza donosimo kao doprinose u nastavku., In the Capitol Archive of the Split-Makarska Archdiocese, under code number 463, there is a manuscript, a parchment codex written in Gothic script. The list of archival data, with a signature note, proves that the manuscript was previously known, and logically it should have been placed among the books and folders, but was not. As it usually happens with discoveries, the manuscript was found by chance, in late 2017. It was thought to be a completely unknown medieval codex. In February 2018, it was determined that the manuscript is precisely the one that had been previously archived under code number 463. It was discovered together with the manuscript containing St. Clement's biography from the 16th century, and some older parts were noticed. These parts, considering their writing style and writing pad, could not belong to the original St. Clement's biography manuscript; they are much older. The primary analysis revealed that it was a medieval liturgical codex. The codex is restored and is now waiting to be hardbound. After restoration, liturgical and codicological analyses were carried out which contributed to the proper arrangement of the foil of the codex. The results of the latter analysis are provided below.

Vrlo dragocjen srednjovjekovni rukopisni kodeks, koji se čuva u katedralnom arhivu splitske prvostolnice, a koji je mo. Šime Marović tipologizirao ga jekao aakramentar, često je dosad bio predmetom studija raznih znanstvenika. Spoznaje o njemu i njegovim vlastitostima polako su se nadopunjavale. Kako je riječ o liturgijskoj knjizi, neobično je što je liturgijski vid ove jedinstvene knjige nedovoljno istražen. Uz zaključke do kojih se došlo dosadašnjim istraživanjem i studijama, ostalo je i mnogo otvorenih pitanja. Jedno od njih je i porijeklo Sakramentara. Dosada je bila uobičajena hipoteza da ga je vjerojatno u Split iz Bologne donio nadbiskup Bernardo. Detaljnom analizom liturgijske i kodikološke strukture Sakramentara te otkrićima njegovih iznimnih, štoviše, jedinstvenih vlastitosti, došli smo do zaključaka o porijeklu ove knjige, o liturgijskim utjecajima koji su velikim dijelom oblikovali njezin sadržaj te naposljetku i o tome kako je Sakramentar stigao do Splita., A very valuable medieval manuscript codex, kept in the cathedral archives of the cathedral of Split, typified by mo. Šime Marović as the Sacramentary, has often been the subject of studies by various scholars. The knowledge of it and its specific features slowly complemented each other. As it is a liturgical book, it is strange that this aspect of this unique book has not been sufficiently explored. In addition to the conclusions drawn from the past research and studies, many questions remain open. One of them is the origin of the Sacramentary: so far there has been a common hypothesis that it was probably brought to Split from Bologna by Archbishop Bernardo. Through a detailed analysis of the liturgical and codicological structure of the Sacramentary, and the discoveries of its extraordinary, even unique, properties, we have come to the conclusions about the origin of this book, about the liturgical influences that have largely shaped the content, and finally how the Sacramentary itself reached Split.

U ovom radu se govori o problemima vezanim uz etičnost u oglašavanju koji su danas sve više prisutni. U današnje vrijeme kanali za oglašavanje su razni te su sveprisutni. Gdje god da se okrenemo može se vidjeti neka vrsta oglašavanja bilo da je to televizija, radijo, internet, tisak ili vanjsko i unutarnje oglašavanje. Tu se često koriste prikrivene poruke kako bi se naveli kupci na kupnju, te se sve više susrećemo s oglašavanjem koje nije etično. Cilj ovog istraživanja je obrada aspekata poslovne etike u oglašavanju. Strateške odluke, ponašanje prema kupcima i dobavljačima, moralni principi i vrijednosti koji određuju pojedinca unutar organizacije su u današnje vrijeme vidovi etičkog ponašanja. Organizacije se susreću sa raznim etičkim dilemama u kojima se postavlja pitanje hoće li učinjeno biti i pravedno i dobro za sve uključene strane. Etika se sve češće spaja uz poslovanje, a najvažnije za jednu organizaciju je odgovorno oglašavanje kako se nebi varali njihovi potrošači. Pridržavanjem etičkih pravila se jača konkurentnost te organizacije mogu same diktirati cijene proizvoda te privući veći broj potrošača i investitora. One organizacije koje poslovanje temelje na etičnosti jačaju svoje povjerenje i lojalnost kod potrošača. Tako ostvaruju dugoročan poslovni uspjeh i dobre financijske rezultate što je i glavna svrha poslovanja. Možemo se samo nadati da će na kraju prevladati temeljne ljudske vrijednosti, da će se organizacije početi pridržati etičkih kodeksa, te da će se razmišljanja vodećih u svijetu oglašavnja promjeniti te tako ovaj svijet učiniti moralnijim i boljim. Neetično ponašanje može rezultirati kratkoročnim uspjehom, ali ne može biti temelj dugoročne profitabilnosti. This paper deals with issues related to advertising ethics that are increasingly present today. Today's advertising channels are diverse and are ubiquitous. Wherever we turn, we can see some kind of advertising whether it's television, work, internet, print, or external and internal advertising. There are often disguised messages that often point customers to buy, and we are increasingly encountering advertising that is not ethical. The aim of this research is to deal with aspects of business ethics in advertising. Strategic decisions, behavior toward buyers and suppliers, moral principles and values that determine the individual within the organization are at present a form of ethical behavior. Organizations are faced with various ethical dilemmas that ask whether they will be fair and just and well for all involved parties. Ethics is more and more associated with business, and most important for one organization is responsible advertising so that their consumers will not be cheated. By adhering to ethical rules, the competitiveness of the organization can be dictated by dictating product prices and attracting a greater number of consumers and investors. One organization based on ethics strengthens its trust and loyalty to consumers. They thus achieve long-term business success and good financial results, which is also the main purpose of the business. We can only hope that the core human values will ultimately be overcome, that organizations will begin to adhere to ethical codes, and that the world's leading advertising ideas will change and thus make this world more morale and better. Unethical behavior can result in short-term success, but can not be the basis of long-term profitability.

U članku je zahvaćena iznimno složena tematika vezana uz liturgijski rukopisni kodeks MR 126 koji se nalazi u Metropolitanskoj knjižnici u Zagrebu, a poznat je pod imenom Sakramentar sv. Margarete. Osim što predlaže da taj kodeks bude imenovan Sakramentarom iz Zagreba, pisac po prvi put donosi objavljen tekst njegovih prvih dvanaest listova u diplomatičkome izdanju. Radi se o molitvama korizmena vremena. Rabeći komparativnu metodu na tim tekstovima, članak aktualizira ne samo pitanje o podrijetlu najstarijih zagrebačkih liturgijskih knjiga, nego i o liturgijskome identitetu ovoga sakramentara koji pokazuje obilježja kako grgurovske tako i gelazijevske predaje unutar povijesti liturgijskih knjiga. Autor potiče širu znanstvenu raspravu na temelju teološko-liturgijskih činjenica te – dovodeći djelomice u pitanje dosadašnja saznanja, postignuta i usvojena prije šezdesetak godina – svjestan parcijalnosti istraživanja, ne donosi konačne zaključke, ali naznačuje trag rješenja i upozorava na potrebu detaljnijega pristupa i uvažavanja teoloških činjenica. Suzuje područje traženja i upućuje na sličnost s drugim europskim kodeksima, među kojima valja tražiti i identitet Sakramentara iz Zagreba. To može izravnije pomoći povijesnim znanostima u stvaranju slike o utjecajima i nadahnućima na hrvatske krajeve, osobito Zagrebačku biskupiju u to doba., In this article author delivers exceptionally complex topic related to liturgical manuscript codex MR 126, also known as Sacramentarium Sanctae Margaretae, which is presently kept in the Metropolitan library in Zagreb. Here for the first time author presents critical transcription of the first twelve leafs of this manuscript, and suggests that henceforth it should be called Sancramentarium from Zagreb. Namely, the content of this text are Lent-time prayersa, and using comparative methods author discusses identity of the oldest liturgical manuscripts in Zagreb relating them to the identity of this sacramentarium. Moreover, the author invites a broader scientific discussion on the basis of theological and liturgical facts regarding the present notions and knowledge that was accepted some sixty years ago. Though, he does not gives any formal and fixed conclusions he suggests some paths that should be followed in the search for the liturgical identity of this sacramentarium. In this investigation he indicates Gregorian and Galezian influences in the manuscript MR 126, and proposes not to identify strictly this manuscript as French, Hungarian or German since the question of the history of sancramentarium could not be limited to a bishopric or a single region. He maintains that this manuscript is a product of a mixed tradition, and this supports by comparing it to the manuscripts such as Sacramentarium from Trento and Codex Sangallensis. This methodology also requires additional analysis of this manuscript regarding its broader context, and therefore any of the proposed conclusions cannot be applied to the whole manuscript but only to the analysed parts. Namely, author emphasises Gregorian influence, together with Alcuin’s redaction, on the manuscript which can be traced also in the similar contemporary manuscripts (11th c.). But also there is very clearly visible influence of the local tradition. Thus, author supposes that this combination enables us to trace even earlier tradition (perhaps even 9th century) that was included in this text. At the end of this article the author expresses his hope that this contribution will provoke more efforts concerning publication of this manuscript.

Codex Vaticanus Β čuva se u Vatikanskoj biblioteci, a potječe iz 4. stoljeća i smatra se najstarijom postojećom pergamentnom kopijom Biblije. Vjeruje se da je kodeks Β stigao na Zapad 1483. godine za vrijeme Firentinskog sabora kao dar bizantskog cara Ivana VIII. papi Eugenu IV. (ili ga je po nekima već 1448. godine Papa Nikola V. bio smjestio u Vatikansku biblioteku). Prethodna povijest je nepoznata no ipak se nešto pokušava o njoj reći. Originalno je taj kodeks bio potpuna kršćanska Biblija sa Starim i Novim zavjetom. Pisan je na pergamentu veličine 27-28 cm x 27-28 cm. Stari zavjet je uglavnom cjelovit i sastoji se od 617 listova. Novi zavjet sačinjavaju 142 lista i prekinut je s Hebr 9,4, s opaskom da ta poslanica slijedi odmah iza 2 Sol. Prijepis sadrži aleksandrijski neutralni tekst kakav je kolao u 3. stoljeću. Tekst je ispisan u tri stupca (u poetskim dijelovima u dva stupca) sa 40 redaka. Tekst je ispisan na crtovlju. Slova su uncijalna (velika), riječi se ne dijele i ne postoji punktializacija. Jedan je prepisivač radio na Starom, a drugi kasnije na Novom zavjetu. Neki je ispravljač prošao rukopisom, vjerojatno ubrzo iza njegovog prijepisa. Netko drugi je radio na rukopisu mnogo kasnije (10. ili 11. stoljeće). Predstavljanje se ograničuje na faksimil, kolor izdanje u 450 numeriranih primjeraka. U vrijednom izdanju sačuvani su i grubi rubovi, čak pokidani listovi i rupe s originalnih pergamenata. Prvo se spominje sama donacija ovog izdanja. Vrlo finu faksimil reprodukciju popraćuje i obogaćuje Uvod od 72 stranice, gdje trojica vrhunskih poznavalaca govore jedan za drugim o paleografiji i kodikologiji (P. Canart u svojoj se studiji poziva na Janka Šagija koji je već ranije zapaženo i stručno obradio kodeks B) i zasebno o knjigama Starog (P.-M. Bogaert) i Novog zavjeta (S. Pisano)., Codex Vaticanus Β is located in Vatican Librery at Rome and comes from 4th century and is considered the oldest extant vellum copy of Bible. The codex Β probably arrived to West 1483. year during the Council of Florence as a gift from the Byzantine Emperor John VIII to Pope Eugenius IV. (or is according somes already 1448. year by Pope Nicolas V. placed in Vatican Librery at Rome.) Originally, this codex was a complete Christian Bible with Old and New Testament. It is written on vellum, 10.8 inches on each side. The Old Testament is almost complete and consists of 617 leaves. The New Testament is made up of 142 leaves and is interrupted with Hebr 9,4, with notice that this letter follows immidiately after 2 Sol. The copy is Alexandrinian »Neutral« text from the 3rd century. The text appears in three columns (in poetic parts in two columns) with 40 lines. The text is resting on the lines of writting. The letters are spaced uncial, there is no word separation and no punctuation. One scribe workes on the Old and another later on the New Testament. A corrector went through the manuscript, probably soon after its writting. Some other worked on the manuscript much later (10th or 11th century). The presentation is limited on the facsimile, color edition in 450 numbered examplars. In valuable edition are conserved the rough edges, even cut of leaves and holes from original parchments. First is treated the same donation of the edition. Very fine facsimile reproduction is accompanied and enriched by the Prolegomena with 72 pages, where three top-leveled experts talk one after other on paleography and codicology (the autor P. Canart in his essay quotes Janko Šagi who already earlier outstandingly and expertly elaborated codex B) and separately about the books of the Old (P.-M. Bogaert) and the New Testament (S. Pisano).

U članku se informira o još jednom rukopisnom kodeksu Lovre Cekinića, poznatog i zaslužnog prepisivača i kulturnog djelatnika iz 18. stoljeća., Lovro Cekinić, a meritorious scribe of old Dubrovnik literature, and a renowned 18th century public figure, also produced a codex, mainly containing previously unknown historical documents. The codex contains a transcript of the Resti chronicle, some other short pieces, portions of large texts, and transcripts of various documents (letters and reports). Besides these Dubrovnik pieces, the codex includes a text added in 1840, a transcript chronicling the demise of the unfortunate French King Louis XVI, translated into Italian and published in Venice in 1794.

Vom Papst Johannes XXIII begonnen, durch 20 Jah re von vielen Ka~ nonisten ausgearbeitet, der Neue Codex Juris Canonici war im Januar d. J. endlich promulgiert vom Papst Johannes-Paulus II. F ü r das Leben der Kirche ist der neue CIC sehr wichtig und auch sehr interessant. Das neue kirchliche Gesetzbuch viele neue Akzente gegenüber dem bisherigen setzt. Es ist mit dem neuen Geist durchwoben: Treue zum Konzil, Kollegialität, Valorisation der Ortskirche, grössere Rolle der Laien, Gleichheit aller Christen, Humanisation der kirchlichen Justiz u. s. w. »Populus Dei« jetzt das Strukturationsprinzip neues CIC ist, nicht mehr die hierarchische Piramide. Abgelegter Juridismus, verbesserte Rechte der Personen, Einrichtung der neuen pastoralen Gremia, Neuerungen in verschiedenen Bereichen und pastorale Orientierung charakterisieren den neuen Codex. Trotz der einigen Lücken und Schwächen, Neuer Codex wahrlich einen echten pastoralen Fortschritt bedeutet.