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Copyright of Communication Management Review is the property of Edward Bernays University of Applied Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Social Sciences & Humanities Studies / Društvene i Humanističke Studije (DHS) is the property of Faculty of Humanities & Social Sciences, University of Tuzla and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Predmet rada je odnos Putinova opravdanja rata u Ukrajini, kao i njegovih vanjskopolitičkih i geopolitičkih stavova, s geopolitičkom misli ruskog filozofa Aleksandra Dugina. Od početka "specijalne vojne operacije" u veljači 2022. godine pobuđen je dodatni interes za razumijevanjem Duginovih geopolitičkih stavova i ruske svjetsko-povijesne misije, tj. njegova euroazijanizma, zbog čega je već ranije kontroverzni "Putinov mozak" postao čitano štivo zainteresiranih zapadnih javnosti. Dok su paralele između Duginovih tvrdnji i Putinovih, kao i uopće kremaljskih izjava zapanjujuće, u radu se nastoji prikazati njihova ideološka povezanost, radije nego li ikakav osobni utjecaj među njima. Cilj rada je filozofskog karaktera, a sastoji se u isticanju moralno-eshatoloških karakteristika Duginove geopolitičke misli i kritike Zapada, kao i njima komplementarnih karakteristika Putinova opravdanja rata u Ukrajini. Nakon toga, nudi se njihova kritika u svjetlu odnosa Duginova geopolitičkog i eshatološkog determinizma s jedne strane, i s druge strane, njegova zanemarivanja slobode djelovanja i odlučivanja koje su tim determinizmom isključene, a koje su nužni uvjet njegove moralne kritike Zapada.

Knjigu Mudrih izreka potpisuju dva despota, dva kralja. Prvi je veličanstveni Salomon, drugi je njegov oponašatelj Ezekija. Obojica su veliki izraelski kraljevi, ali s nerazmjerno raspoređenim dobrima. Kralj Salomon naslijedio je bogatstvo i velik teritorij svojeg oca Davida pa je tako na živoj kosti kraljevstva hranio zdravo mesoblagostanja, razvijajući mu prepoznatljivu i izraženu vanjsku formu. Za razliku odn njega, kralj Ezekija naslijedio je loše materijalno, društveno i duhovno stanje svojeg kraljevstva. Ta nekada kraljevska živa kost rasušila se poput spaljena drva pa su posljedično i sve Ezekijine reforme, koje je gorljivo provodio, samo pokušaj oživotvorenja dobrano obamrlih stanica kraljevstva. Upravo prema toj dvojici kraljeva i podijeljena je Knjiga Mudrih Izreka na Salomonov ciklus blagostanja ili prvi blok 1–24 i Ezekijin ciklus nemira ili drugi blok 25–30, a posljednje poglavlje 31 zajednički je zaključak je jednog i drugog ciklusa. Dok se u Salomonovu ciklusu kraljevstvo gradi, u Ezekijinu se razgrađuje, dok u prvom kralj sluša i prihvaća mudre pouke i opomene svojeg savjetodavstva, u drugom podliježe iskvarenim savjetima laskavaca. Tako je u prvom bloku kralj izrazito pozitivan, dok je u drugom krajnje negativan. U konačnici, savjetodavne opomene glavni su movens kralja u Knjizi Mudrih izreka jer dok se god njima vodi, kraljevstvo napreduje. Onoga časa kada ih stane odbacivati ili kategorički mijenjati lažnim savjetima, kraljevstvo propada. Stabilno i mirnodopsko stanje idealna je proplazma naprednog kraljevstva koje se itekako ogleda u prvom bloku Knjige Mudrih izreka 1–24, dok se u drugom bloku 25–30 uz bezboštvo kralja vezuju ne samo narušeni međuljudski odnosi nego i otvorene netrpeljivosti koje su gore od rata.

U ovom radu autor predstavlja pravila o ratovanju koja se nalaze u Zakonu o kralju, dijelu kumranskoga dokumenta 11Q19, poznatoga pod imenom Hramski svitak. Zakon o kralju donosi sve osnovne propise koji se tiču uspostave institucije kralja u Izraelu, a najveći dio tih propisa govori o kraljevim obvezama na vojnom području. Rad je, uz uvod i zaključak, artikuliran u pet dijelova različitog opsega. U prvom dijelu riječ je o organizaciji vojske koja je sastavljana od svih vojno sposobnih muškaraca, među kojima kralj bira ljude i za svoju posebnu osobnu stražu. Potom se donose pravila ratovanja koja ponajviše govore o tome koliki dio vojske kralj može povesti sa sobom u obrambeni i napadački rat. Usto se donose i pravila za podjelu plijena u slučaju pobjede kao i razlozi i posljedice mogućeg ratnog poraza. U trećem dijelu iznose se razlozi i opravdanja za obrambeni i napadački rat iz kojih je razvidno kako je obrambeni rat uvijek opravdan, dok je za napadački rat potrebno božansko odobrenje. Nakon predstavljanja pravila ratovanja u Zakonu o kralju, u četvrtom se dijelu rada ukratko opisuje mogući povijesni kontekst nastanka toga dokumenta. Na kraju, u posljednjem dijelu rada, stvarnost i opravdanost rata u Hramskom svitaku uspoređuje se s naukom Katoličke crkve te sa stavovima sukobljenih strana u aktualnom ratu u Ukrajini.

Aktualna situacija rata u Ukrajini poticaj je za promišljanje o smislu i besmislu rata. Utemeljujući svoje promišljanje na starozavjetnoj tradiciji, pretežito onoj proročkoj, autor donosi biblijsko-teološki uvid u koncept rata i mira. Čitajući proročke tekstove lako je prepoznati one koji u kontekstu rata spominju eshatološko vrijeme mirotvornog društva u kojem će zemlja biti ispunjena mirom. Proročka tradicija proteže se i na apokaliptična viđenja u kojima se govori o konačnoj bitki u kojoj će biti uništeni svi neprijatelji. Biblijski tekstovi koji o tome govore ponekad su kontradiktorni i postavlja se pitanje žele li proroci uistinu biti graditelji budućeg očekivanog mira. Ako mir i prestanak rata iz proročke perspektive predstavljaju samo jednu utopijsku i/ili eshatološku stvarnost, kako je moguće, i je li uopće moguće, te tekstove protumačiti u duhu neprestanih ratova, ali i aktualne situacije rata u Ukrajini? Na primjeru triju tekstova: Iz 2,2-5; Mih 4,1-5 i Jl 4,9-10 autor u konačnici pokušava otkriti simbolizira li prestanak rata i nastanak mira eshatološku i/ili svevremensku stvarnost ili nešto tomu suprotno.

Autor u članku promišlja o nekim starim i novim naglascima u katoličkom vrednovanju rata u svjetlu tradicionalne teorije pravednog rata. U uvodnom dijelu autor kratko promišlja o ratu kao zlu (mysterium iniquitatis), a zatim ukratko predstavlja tradicionalne argumente u prilog opravdanju takozvanoga pravednog rata u svjetlu teorije pravednog rata. Nakon toga autor predstavlja neke novije naglaske u katoličkom vrednovanju rata s posebnim naglaskom na nauk Drugoga vatikanskog koncila, koji je osudio rat i pozvao na zabranu svakog rata. Autor u nastavku članka prikazuje neka tumačenja rata i nenasilja u postkoncilskom katoličkom mišljenju s posebnim naglaskom na poruke pastoralnog pisma o izazovima mira američkih biskupa iz 1983. godine, a zatim na argumente jednog od najpoznatijih moralnih teologa 20. stoljeća Bernharda Häringa u prilog napuštanju tradicionalne teorije pravednog rata i bezuvjetnom pristajanju uz evanđeosku logiku nenasilja. Na temelju tih analiza autor ističe nužnost nadilaženja proturječja koje postoji između tradicionalnog shvaćanja pravednog rata i evanđeoskog mira i poziva na nenasilje. U tom smislu u zadnjem dijelu članka autor ukratko predstavlja najnovije katoličke prijedloge za napuštanje teorije pravednog rata, koja je tijekom povijesti služila za žalosno opravdanje gotovo svih ratova.

The Book of Proverbs is authored by two despots, two kings. The first is the magnificent Solomon, the second is his imitator Hezekiah. Both are great kings of Israel, however with disproportionately distributed possessions. King Solomon inherited the wealth and a large territory from his father David. Thus, King Solomon fed healthy meat on the living bone of the progressive Kingdom, giving it a recognizable and distinct external form. Unlike him, King Hezekiah inherited the poor material, social and spiritual conditions of his kingdom. That once royal living bone had dried up like burnt wood, and as a result, all Hezekiah's reforms, which he zealously implemented, were only an attempt to revitalize the numb cells of his Kingdom. Reflecting the two kings, the Book of Proverbs is divided into Solomon's flourishing cycle or the first block 1-24 and Hezekiah's turbulent cycle or the second block 25-30. The last chapter 31 is a generic conclusion of both cycles. While in Solomon's cycle the Kingdom is being built, in Hezekiah's it is being ruined, while in the first the king listens to and accepts the wise teachings and wisdom of his advisers, in the second he succumbs to the corrupt advice of flatterers. Hence, in the first block the king is extremely positive, while in the second he is extremely negative. Ultimately, the correct advice is the movens for the king because as long as he is guided by it the kingdom advances. The moment the king stops rejecting useful advice or categorically replaces it with false advice, the kingdom falls. A stable and peaceful state is the ideal proplasm of an advanced kingdom which is clearly reflected in the first block of the Book of Proverbs 1--24, while in the second block 25--30, the ungodly king, is not only associated with deteriorated interpersonal relationships, but also with open hostilities far worse than war. [ABSTRACT FROM AUTHOR]

In the article, the author reflects on some old and new emphases in the Catholic evaluation of war in light of the traditional just war theory. In the introductory part, the author briefly reflects on war as evil (mysterium iniquitatis), and then concisely presents traditional arguments in support of the justification of the so-called just war in light of the just war theory. The author proceeds with some recent emphases in the Catholic evaluation of war, highlighting the teaching of the Second Vatican Council, which had condemned war and called for the prohibition of all war. In the course of the article the author outlines some interpretations of war and nonviolence in the post-conciliar Catholic opinion, with a special emphasis on the messages of a pastoral letter about the peace challenges of the American bishops from 1983, and then on the arguments of one of the most famous moral theologians of the 20th century, Bernhard Häring, in support of abandoning the traditional theories of just war and unconditional agreement with the evangelical logic of non-violence. Based on these analyses, the author points out the necessity of overcoming the contradiction that exists between the traditional understanding of a just war and evangelical peace and calls for non-violence. In this sense, in the last part of the article, the author briefly showcases the latest Catholic proposals for abandoning the just war theory, which throughout history served as a sad justification for almost all wars. [ABSTRACT FROM AUTHOR]

In this article, the author examines the rules of warfare in the Statutes of the King, part of the Qumran document 11Q19, known as the Temple Scroll. The Statutes of the King enacts all the basic precepts on the establishment of the institution of the king in Israel, and most of these regulations address the king's obligations in the military sphere. This article is articulated in five chapters of varying length, with an introduction and a conclusion. The organization of the army is outlined in the first part. It is composed of all military-capable men, among whom the king chooses men for his special personal guard. The rules of warfare are analysed in the second chapter. They mostly define how much of his army the king can take with him to a defensive or an offensive war. Subsequently, the rules for the distribution of spoils in case of victory, as well as the reasons and consequences of eventual war defeat are examined. The reasons and justifications of defensive and offensive warfare are discussed in the third chapter. It is apparent from the text that a defensive war is always justified, while an offensive war requires the divine approval. After presenting the rules of war in the Statutes of the King, chapter four of the article briefly describes the likely historical context of the composition of the Temple Scroll. In the last chapter the justification of a defensive and an offensive war in the TS is compared with the teachings of the Catholic Church as well as with the attitudes of the conflicting parties in the ongoing war in Ukraine. The comparison of the rules of war in the Temple Scroll with the current teaching of the Catholic Church on the issue of war shows a significant difference both in the case of a defensive and an offensive war. In the Temple Scroll, a defensive war is always justified and obligatory, while according to the teaching of the Catholic Church, strictly defined conditions are required for lawful defence of a military force. As for an offensive war, there is not a word about its justification in the Catechism of the Catholic Church, while in the TS it can be justified with God's approval. Finally, the author notes that with respect to the ongoing war in Ukraine, the teaching of the Catholic Church is consistently expressed in the attitudes and reactions of Pope Francis and other Catholic pastors of the Church. On the other hand, in the context of Russian and Ukrainian ecclesiastical reality, a greater similarity is observed with the attitudes expressed in the Temple Scroll. Namely, the leaders of the offensive side, i.e., Russia, like the king in the Temple Scroll with the assistance of the High Priest, seek a justification for the war in metaphysical spheres, while the defensive Ukrainian side has no need to seek either human or divine justifications for the defence of the people and the country. [ABSTRACT FROM AUTHOR]

The current war in Ukraine inspires the author's reflection on the meaning and futility of war. Forming his reflections in the Old Testament tradition, principally the prophetic one, the author firstly offers a brief biblical-theological insight into the concept of war and peace. By reading prophetic texts, it is easy to recognize those who, in the context of war, refer to eschatological time that understands the creation of a peace-making society in which the earth will be filled with peace. The prophetic tradition also extends to apocalyptic visions, where the final battle is discussed, in which all the enemies will be destroyed. The biblical texts that address these topics are sometimes contradictory and the issue arises whether the prophets really wish to be the builders of the expected future peace. If peace and the end of war from a prophetic perspective represent only one utopian and/or eschatological reality, how is it possible, and is it even possible, to interpret these texts in the spirit of constant wars, and the current situation of the war in Ukraine? With the example of three texts: Isa 2:2-5; Mic 4:1-5 and Joel 4:9-10, the author strives to discover whether the cessation of war and the emergence of peace can symbolize an eschatological and/or timeless reality or something contrary. [ABSTRACT FROM AUTHOR]

Copyright of Polemos is the property of Croatian Sociological Association and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Annals of the Croatian Political Science Association / Anali Hrvatskog Politoloskog Drustva is the property of Croatian Political Science Association and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Predmet ovog rada je upotreba sekuritizacije pandemije od strane vladajućih ‎političkih elita u cilju dobijanja političkih poena u predizbornoj kampanji u Srbiji‎ 2020. godine, kao i posledice ovog procesa. Samim tim, analiza nudi drugačiju ‎perspektivu za sagledavanje manipulacije tokom funkcionerske kampanje ‎korišćenjem analitičkog okvira teorije sekuritizacije, uz dodatak teorije uokviravanja. ‎Tako će sa analitičkog stanovišta obraditi sve osnovne elemente sekuritizacije ‎pandemije, dok će normativni deo poslužiti za ispitivanje etičnosti,‎ odnosno opravdanosti ove sekuritizacije. Krajnji zaključak rada je da je sekuritizacija ‎pandemije bila u funkciji promocije lidera i vladajuće političke partije‎ u Srbiji, a ne stvarne borbe za bezbednost građana.‎

Copyright of Knowledge: International Journal is the property of Institute for Knowledge Management and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The text uses the theory of nationalism to analyse the basic ideas of the conservative revolution. This is done through the reconstruction of the basic theses of the political thought of Thomas Mann, Arthur Moeller van den Bruck, Ernst Jünger, Oswald Spengler, and Carl Schmitt. The analysis is focused on the way in which the relationship between language and nation, war and nation, liberalism and nation, and the nation’s relationship with the West were interpreted. It can be concluded that language was considered to reflect the spirit of the nation, that war was considered as the foundation of national identity, that liberalism was considered to be the main ideological enemy of German national identity, and that the West was rejected while Russia and Dostoevsky were praised. According to this analysis, it can be stated that the German nationalism and the rejection of liberalism were the basis of the ideology of the conservative revolution. Finally, it can be pointed out that though conservative revolutionaries advocated dictatorship, they didn’t advocate a return to the old regime of the monarchy, but an authoritarian conservative utopia. Precisely because of the utopian features of the conservative revolution, its ideas are still appealing to the radical right. [ABSTRACT FROM AUTHOR]

Copyright of Novi Izraz is the property of P.E.N. Centre Bosnia & Herzegovina and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Rad istražuje početke ograničavanja ratovanja zadržavajući se na utvrđivanju postojanja i razlikovanja običajnih normi prema kriteriju zaštite objekata, posebice hramova i svetišta u ratovima. Polazi se od razlike između postupanja u oružanim sukobima među grčkim polisima te sukobima između njih i stranaca ili barbara. Potvrđujući postojanje običajnih zaštitnih normi koje su nalagale poštedu religijskih objekata, uočavamo da se ta pošteda u ratnoj praksi nije često poštovala, što je uostalom i odlika našeg vremena unatoč odredbama suvremenog, pisanog ratnog prava i načelima na kojima ono počiva. Iako je grčki polis funkcionirao uz strah od božanske kazne, upravo će nadgradnja religijske sankcije običajnom normom doprinijeti humanizaciji ratovanja, ujedno nadilazeći početnu ograničenost na panhelenski svijet.

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Copyright of Polemos is the property of Croatian Sociological Association and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Libri & Liberi is the property of Croatian Association of Researchers in Children's Literature and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The image of the mysterious woman clothed in sun with the moon under her feet takes a special place within the interpretation of chapter 12 of the Revelation. This article subscribes to the current Mariological- ecclesiological interpretations, but it also shifts the emphasis away from the interpretation of the woman towards further events that are described in the three mutually related scenes. In the apocalyptic perspective the Woman Mary - Church has the key role, testified by her outward appearance and the fact that she enjoys God's protection, and she gives birth to the Descendant - Messiah, but also descendants - the faithful, the Church. The woman remains the figure of victory of the Descendant, but also descendants, who are reborn to new life. The descendants, i.e. the Church, are/is guaranteed the final victory. [ABSTRACT FROM AUTHOR]

Copyright of Polemos is the property of Croatian Sociological Association and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Oružani sukobi i nasilje u društvu imaju negative posljedice po psihološku dobrobit djece i njihova akademska postignuća. Ciljevi su ovog istraživanja bili usporediti školski uspjeh djece koja odrastaju u područjima Hrvatske različito pogođenim ratom tijekom 1991.-1995. godine, ispitati u kojoj se mjeri školski uspjeh djece može objasniti odabranim osobnim, obiteljskim i okolinskim varijablama te utvrditi moderira li razina ratnog stradanja područja vezu između prediktora školskog uspjeha i djetetova školskog uspjeha. U istraživanju je sudjelovalo 414 osnovnoškolske djece i roditelja iz ratom manje stradalih i 389 djece i roditelja iz ratom više stradalih područja Hrvatske. Podaci su prikupljeni upitnicima od djece i roditelja. Utvrđeno je kako djeca iz ratom jače zahvaćenih područja imaju slabiji opći školski uspjeh od djece iz ratom manje pogođenih područja, no prosječni uspjeh u oba područja je na razini ocjene vrlo dobar. Višestruke regresijske analize pokazuju kako obiteljski socioekonomski prediktori (obrazovanje roditelja i prihodi obitelji) objašnjavaju 19% posto varijance školskog uspjeha, obiteljski procesni prediktori (pozitivno i negativno roditeljstvo i negativne posljedice rata po oca) 14%, okolinski prediktori (broj prijatelja, broj slobodnih aktivnosti, veličina grada i stupanj ratnog stradanja područja) 12%, a osobni prediktori (spol, dob, red rođenja i broj ponašajnih i emocionalnih simptoma) objašnjavaju 10% varijance školskog uspjeha. Stupanj ratnog stradanja područja moderira odnos između školskog uspjeha i količine djetetovih simptoma, majčina obrazovanja, obiteljskih prihoda, majčina pozitivnog roditeljstva, razreda i veličine grada. Rezultati sugeriraju kako u ratom jače stradalim područjima postoji veća kumulacija rizičnih čimbenika za slabiji školski uspjeh djece, kao i njihovo pojačano djelovanje.

The issue of »merciless« and »militant« God is a difficult theological issue. The problem consists in the question how can such God be the foundation of faith? The discourse on »ethnic cleansing«, complete destruction of Canaanites by Hebrews is an issue that Biblical theology engaged with and tried to provide an answer to. By trying to find an answer to problematic issues in the Old Testament, Biblical scientists came up with certain strategies that helped them in their interpretation of difficult passages. Hence, one can notice a number of strategies or approaches in the history of Biblical theology. The first can be called the evolutionary approach and it originated at the end of the 19th and the beginning of the 20th century. This approach argues that moral principles were subject to growth and development. The second approach tries to deal with problematic passages by pointing out that they are a result of the cultural, sociological, and historical context. Proponents of the strategy that might be called »canon within the canon« opted for »more positive« passages and leaving out »more negative« ones, while disregarding the integrity of the Old Testament. Consequently, the reaction of the strategy called canonical approach is understandable insofar as it insists on interpretation of all passages in the light of the integrity of the Holy Scripture. In recent times we have witnessed the rise of so-called paradigmatic approach that tries to interpret problematic passages in a non-literary fashion, i.e., by understanding them as paradigms of certain behaviour. The last approach can be called »reply of the reader« and it approaches the Biblical text in a critical way. Each of these approaches has its positive and negative sides. This article is trying to point out attempts of interpretation of morally problematic Old Testament passages during the last hundred years and attempts of their interpretation in more recent times. [ABSTRACT FROM AUTHOR]

Rape is a form of mental and physical attacks on human dignity, honor, reputation and human health. The crime of rape in war is an area that has not been sufficiently investigated, nor was this issue the attention it deserves. The Criminal Code of 2011, and today a valid criminal law classifies the offense of rape in the chapter sixteen (XVI.), Called the Criminal offenses against sexual freedom. Rape, which is during armed conflict common, can constitute a war crime and a crime against humanity. Since we have no data of convicted persons of rape in war relating to the Republic of Croatia, we will refer to the judgment of the International Criminal Tribunal for the former Yugoslavia, the cases “Foča” and “Lašvanska dolina” . By inviting people to account for crimes committed in the former Yugoslavia, ing justice for victims. Updating themes of rape in war contributed to the association “Žene u Domovinskom ratu - Zadar” at the initiative of President Marija Slišković. For us, the youth, the elderly, the whole of society is to help the victims, we try to identify with them in some way, and “raise dust” to impunity. [ABSTRACT FROM AUTHOR]

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