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Cilj ovog istraživanja bio je ispitati odrednice kvalitete života osoba oboljelih od multiple skleroze, odnosno utvrditi odnose između karakteristika bolesti i kvalitete života, povezanost dimenzija percepcije bolesti i aspekata patnje s kvalitetom života te medijacijsku ulogu aspekata patnje u odnosu između percepcije bolesti i kvalitete života. U istraživanju je sudjelovalo 52 ispitanika prosječne dobi od 47.64 godine s dijagnozom multiple skleroze. Ispitanici su ispunili niz upitnika uključujući Upitnik kvalitete života oboljelih od multiple skleroze, Revidirani upitnik percepcije bolesti te Slikovnu reprezentaciju bolesti i samopoimanja, a istraživanje se provodilo s članovima Saveza društva multiple skleroze, društava multiple skleroze iz nekolicine županija te s osobnim kontaktima istraživača. Trajanje bolesti značajno je negativno povezano s tjelesnom komponentom kvalitete života te je oblik multiple skleroze pokazao značajan efekt na tjelesnu i mentalnu komponentu kvalitete života. Nadalje, dimenzije percepcije bolesti pokazale su značajnu povezanost s kvalitetom života. Identitet, vremenski tijek, posljedice i emocionalne reprezentacije negativno su povezane s tjelesnom komponentom kvalitete života, a osobna kontrola, medicinska kontrola i koherentnost povezane su pozitivno. S mentalnom komponentom negativno su povezane posljedice i emocionalne reprezentacije te pozitivno osobna kontrola, medicinska kontrola, koherentnost i percepcija pušenja kao uzroka bolesti. Nije dobivena značajna povezanost odvojenosti bolesti od pojma o sebi, dok je percepcija veličine bolesti negativno povezana s obje komponente kvalitete života. Nadalje, percipirana veličina bolesti u potpunosti posreduje između posljedica i emocionalnih reprezentacija kao prediktora i tjelesne komponente kao kriterija, dok djelomično posreduje u odnosu između osobne i medicinske kontrole i koherentnosti kao prediktora te tjelesne komponente kao kriterija. Medijacijski efekti veličine bolesti u odnosu između prediktora dimenzija percepcije bolesti i kriterija medicinske komponente nisu bili značajni. Na koncu, dobiven je značajan efekt percipirane veličine bolesti na tjelesnu i mentalnu komponentu kvalitete života i dimenzije posljedica, koherentnosti i emocionalnih reprezentacija. Hipoteze istraživanja djelomično su potvrđene, a rezultati doprinose saznanjima o multiploj sklerozi te identificiranju čimbenika kvalitete života oboljelih od multiple skleroze. Dani su prijedlozi za poboljšanja budućih istraživanja kao i prijedlozi psihoedukacija i poboljšanja rutinskih kliničkih pregleda, sve u svrhu povećanja kvalitete života osoba oboljelih od multiple skleroze., The aim of this research was to examine the determinants of the quality of life among people with multiple sclerosis, respectively to determine the relationships between disease characteristics and the quality of life, between the dimensions of illness perception and the aspects of suffering with the quality of life, and the mediating role of the aspects of suffering in the relationship between the perception of the disease and the quality of life. 52 subjects with an average age of 47.64 years diagnosed with multiple sclerosis participated in the research. The subjects' task was to fill out a series of questionnaires, including Multiple Sclerosis Quality of Life Questionnaire, The Revised Illness Perception Questionnaire and Pictorial Representation of Illness and Self Measure Revised. The research was conducted on members of the Multiple Sclerosis Association, the Multiple Sclerosis Societies from several counties and also with personal contacts of the researcher. The duration of the disease was significantly negatively related to the physical component of the quality of life and form of multiple sclerosis showed a significant effect on the physical and mental component of the quality of life. The dimensions of illness perception showed a significant correlation with quality of life. Identity, time course, consequences, and emotional representations were negatively related to the physical component of quality of life and personal control, medical control and coherence were positively related. Consequences and emotional representations were negatively related to the mental component and personal control, medical control, coherence and perception of smoking as a cause of illness were positively related. No significant correlation was obtained between the separation of the illness from the concept of self, while the perception of the size of the illness was negatively related to both components of the quality of life. Furthermore, the perceived size of the disease fully mediates between the consequences and emotional representations as predictors and the physical component as a criterion, while it partially mediates the relationship between personal and medical control and coherence as a predictor and the physical component as a criterion. The mediation effects of the size of the disease in the relationship between the dimensions of the perception of the disease as a predictor and the medical component as a criterion were not significant. Finally, a significant effect of the perceived size of the illness on the physical and mental components of quality of life and the dimensions of consequences, coherence and emotional representation was obtained. The research hypotheses were partially confirmed, and the results contribute to the knowledge about multiple sclerosis and to the identification of quality of life factors in multiple sclerosis. Suggestions for improving future research were given, as well as suggestions for psychoeducation and improvement of standard clinical examinations, all for the purpose of increasing the quality of life of people suffering from multiple sclerosis.

Ovaj diplomski rad pokušaj je razumijevanja patnje kroz misao francuske filozofkinje i mističarke Simone Weil. Prvi dio rada kratki je prikaz života S. Weil s posebnim naglaskom na njezino solidariziranje s patnjom žrtava rata i radničke klase kojoj je i sama pripadala. To iskustvo pretočeno je u filozofiju patnje S. Weil koju donosimo u drugom dijelu rada. Polazimo od pojma „težine” u odnosu prema milosti i važnosti čovjekova prepuštanja zrakama svjetlosne milosti koja ga izvlači iz špilje njegovih iluzija. U trećem i završnom dijelu radu uviđamo da je poimanje patnje S. Weil blisko kršćanskom poimanju patnje, posebno iskustvu duhovne tame nekih svetaca od kojih se posebno osvrćemo na misli Majke Terezije. Iako niti jedan čovjek ne može izbjeći patnju, središnja teza ovoga rada je da je zajedničko iskustvo patnje ono što povezuje ljude. Upravo kršćansko poimanje patnje u tom smislu je značajno jer uključuje to da kršćani nikada ne pate sami. Imaju Krista koji pati s njima i u toj patnji oni mogu pronaći radost. This thesis is an attempt to understand suffering through the thought of Simone Weil, a French philosopher and mystic. The first section is a brief biography of S. Weil, with a focus on her solidarity with the suffering of war victims and the working class to which she belonged. That experience was translated into S. Weil's philosophy of suffering, which we encounter in the second section. We begin with the concept of "gravity" in relation to grace and the significance of man surrendering to the rays of light grace that pull him out of his illusions' cave. In the third and final section, we see that S. Weil's understanding of suffering is similar to the Christian understanding of suffering, particularly the experience of the spiritual darkness of some saints, particularly Mother Teresa's thoughts. Although no human being is immune to suffering, the central thesis is that it is the shared experience of suffering that brings people together. In this regard, the Christian understanding of suffering is significant because it includes the fact that Christians never suffer alone. They have Christ who suffers with them and in that suffering, they can find joy.

Cilj ovog diplomskog rada je prikazati koncept patnje i oprosta u Braći Karamazovima, posljednjem romanu Fjodora Mihajloviča Dostojevskog. U stvaralaštvu Dostojevskog, patnja i oprost smješteni su u religijsko-teološki kontekst jer put patnje Dostojevskijeve junake vodi do moralne obnove i iskupljenja. U prvom, teorijskom dijelu rada predstavlja se koncept patnje te njegova manifestacija u romanima Dostojevskog, a drugom dijelu slijedi analiza posvećena Dmitriju, Ivanu, Aljoši i njihovom potencijalnom polubratu Smerdjakovu s obzirom na to da svaki od njih ima svojstven odnos prema patnji i Bogu zbog različitih osobnosti i uvjerenja. The aim of this thesis is to demonstrate the concept of suffering and forgiveness in The Brothers Karamazov, Fyodor Mikhailovich Dostoevsky's final novel. In the works of Dostoevsky, suffering and forgiveness are situated within a religio-theological context since the path of suffering leads Dostoevsky's characters to their moral restoration and redemption. The first, theoretical part of the thesis presents the concept of suffering and its manifestation in Dostoevsky's novels, while the second part provides an analysis of Dmitri, Ivan, Alyosha, and their potential step-brother Smerdyakov considering that each one of them has a unique approach to suffering and God due to their distinct personalities and beliefs.

CILJ: Glavni cilj ovog istraživanja je utvrditi utjecaj vjere (i drugih dimenzija religioznosti) na subjektivnu procjenu opće kvalitete života i ukupnog zadovoljstva kvalitetom života kod neuroloških pacijenata koji su po svojoj vjeroispovijesti kršćani. METODE: Šezdeset neuroloških pacijenata tijekom rehabilitacije u specijalnoj bolnici za medicinsku rehabilitaciju sudjelovalo je u istraživanju metodom anketnog upitnika. Korištena su tri upitnika: upitnik religioznosti, koji ima tri dimenzije, upitnik zadovoljstva kvalitetom života na sedam domena za odrasle (PWI) te upitnik koji sadrži jedno pitanje o zadovoljstvu kvalitetom života u cjelini. REZULTATI: Duhovna dimenzija religioznosti ispitana je upotrebom osam čestica. Najveća razina utvrđena je kod čestice „Osjećam se vjernikom“, a najmanja kod „Zbog svoje vjere spreman sam na odricanja i žrtvu“. Najveća razina religioznosti utvrđena je kod obredne dimenzije, zatim kod duhovne, a najmanja kod dimenzije utjecaja vjere na ponašanje. Na temelju tri promatrane dimenzije religioznosti, zaključak je da kod ispitanih neuroloških pacijenata prevladava vrlo visoka razina religioznosti. Što se tiče zadovoljstva kvalitetom života na sedam domena, najzadovoljniji su odnosima s bližnjima, a najmanje su zadovoljni zdravljem. Zadovoljstvo kvalitetom života pokazalo se vrlo visokim kod oba mjerena upitnika. Testiranjem povezanosti religioznosti I (duhovne dimenzije) i zadovoljstva kvalitetom života na sedam domena te testiranjem povezanosti religioznosti I sa zadovoljstvom kvalitete života u cjelini, nije utvrđena povezanost. Testiranjem povezanosti između zadovoljstva životom na sedam domena i zadovoljstva kvalitetom života u cjelini utvrđena je pozitivna, umjerena i statistički značajna povezanost. ZAKLJUČAK: Na osnovu rezultata istraživanja zaključujemo da vjera može imati jedinstvenu ulogu u percepciji kvalitete života oboljelih te bi trebala postati dio standardne skrbi u liječenju pojedinca., OBJECTIVE: The main objective of this study is to determine the influence of faith (and other dimensions of religiosity) on the subjective assessment of quality of life and general satisfaction with quality of life in neurological patients, who are Christians by religion. METHODS: Sixty neurological patients during rehabilitation in a special hospital for medical rehabilitation participated in this research using a questionnaire method. 3 questionnaires were used: a questionnaire on religiosity that has 3 dimensions, a questionnaire on quality of life satisfaction in 7 adult domains (PWI) and a questionnaire containing one question on satisfaction with the quality of life as a whole. RESULTS: The spiritual dimension of religiosity was examined using 8 particles. The highest level was found in the particle "I feel like a believer", and the lowest in "Because of my faith I am ready to give up and sacrifice." The highest level of religiosity was found in the ritual dimension, followed by the spiritual dimension and the lowest in the dimension of the influence of faith on behaviour. Based on the 3 observed dimensions of religiosity, the conclusion is that a very high level of religiosity prevails in the examined neurological patients. In terms of satisfaction with the quality of life in 7 domains, they are the most satisfied with their relationships with the people that are close to them and the least satisfied with their health. Satisfaction with the quality of life was very high in both measured questionnaires. By testing the connection between religiosity I (spiritual dimensions) and satisfaction with the quality of life in 7 domains, and by testing the connection between religiosity and satisfaction with the quality of life as a whole, no connection was established. By testing the relationship between life satisfaction in 7 domains and satisfaction with quality of life as a whole, a positive, moderate and statistically significant association was found. CONCLUSION: Based on the results of the research, we conclude that faith can play a unique role in perception of the quality of life of patients and should become a standard part of care in the treatment of the individual.

Svrhu ljudskog života nalazimo u svakoj ljudskoj djelatnosti kojom čovjek želi ispuniti svoj život, odnosno dati mu neki smisao i cilj: potraga za bogatstvom, užitkom, poslom, ljubavlju, znanošću, politikom itd. Čovjek koji je bez cilja i bez nade u njegovo postignuće izlaže se najvećem ljudskom problemu: problemu gubitka smisla. Suočen s gubitkom smisla, upada u stanje krizâ i patnje. Moralni izazov za čovjeka jest potraga za pravim smislom života, a moralna teologija jest ta koja pomaže čovjeku koji traži odgovor na pitanje smisla i posljednjeg ljudskog cilja. U radu se progovara o pitanju patnje i boli s obzirom na moralni pogled te se, kako bi se obuhvatila i perspektiva iz sociologije morala, prikazuju rezultati anketnog istraživanja provedenog na dobrovoljnom uzorku studenata i mladih (od 18 do 35 godina) u Hrvatskoj. Cilj je na temelju rezultata istraživanja odgovoriti na pitanje koje je moralne izazove i zahtjeve stanje izazvano pandemijom bolesti COVID‑19 stavilo pred svakodnevni život ispitanika uopće., The purpose of human life is found in each human activity through which the human being is trying to fulfill his/her life, i.e., to give it some purpose and goal: the search for wealth, pleasure, occupation, love, science, politics, etc. The human being who is without a goal and without hope in its achievement is exposing himself/herself to the biggest human problem: the problem of loss of meaning. Faced with the loss of meaning, he/ she falls into a state of crisis and suffering. The moral challenge for the human being is the search for the true meaning of life, while moral theology can help the human being who is looking for an answer to the question of meaning and about the ultimate end of the human life. The article discusses the issue of suffering and pain in relation to the moral point of view. In order to include the perspective of the sociology of morals, the article also presents the results of the questionnaire carried out on the voluntary sample of students and young people (between the ages of 18 to 35) in Croatia. The aim is to find the answer, on the basis of the results of the questionnaire, to the question on which moral challenges and demands has the situation caused by the pandemics of COVID‑19 illness raised for the everyday life of interviewees.

Cilj ovog istraživanja bio je ispitati povezanosti između ponašanja specifičnih za sindrom iritabilnog crijeva (SIC), katastrofiziranja, anksiozne osjetljivosti, pozitivnog raspoloženja i aspekata razine patnje, te ispitati moguće medijacijske efekte katastrofiziranja, anksiozne osjetljivosti i pozitivnog raspoloženja u odnosu između specifičnih ponašanja i aspekata razine patnje. Istraživanje je provedeno u sklopu znanstvenoistraživačkog projekta „Kognitivno-afektivne i ponašajne odrednice sindroma iritabilnog crijeva―, a u njemu je sudjelovalo 74 ispitanika (60 žena i 14 muškaraca) s dijagnozom SIC-a, u dobi od 21 do 80 godina. Ispitivanje se provodilo u tri stadija: prvi i treći stadij se odnosio na popunjavanje upitničkih mjera u bolnicama, dok se drugi stadij odnosio na samostalno dvotjedno dnevničko praćenje. Dobivena je negativna povezanost između odvojenosti bolesti i percipirane veličine bolesti. Također, dobivena je negativna povezanost ponašanja specifičnih za SIC i odvojenosti bolesti, kao i pozitivna povezanost specifičnih ponašanja i percipirane veličine bolesti. Specifična ponašanja također su pozitivno povezana i s katastrofiziranjem i s anksioznom osjetljivošću. Katastrofiziranje i anksiozna osjetljivost međusobno su pozitivno povezane, dok je pozitivno raspoloženje značajno negativno povezano s katastrofiziranjem i negativno s percipiranom veličinom bolesti. Katastrofiziranje i anksiozna osjetljivost su negativno povezane s odvojenošću bolesti, a pozitivno s percipiranom veličinom bolesti. Nadalje, katastrofiziranje i anksiozna osjetljivost ne posreduju u odnosu između izbjegavajućih ponašanja i odvojenosti bolesti, ali značajno posreduju u negativnoj povezanosti između kontrolirajućih ponašanja i odvojenosti bolesti. Osim toga, katastrofiziranje i anksiozna osjetljivost posreduju u pozitivnoj povezanosti između izbjegavajućih, kao i kontrolirajućih ponašanja i percipirane veličine bolesti. Nalazi ovog istraživanja pridonose objašnjenju SIC-a iz biopsihosocijalne perspektive, odnosno KBT modela ukazujući na važnost uloge ponašanja specifičnih za SIC, katastrofiziranja i anksiozne osjetljivosti u patnji oboljelih osoba., The aim of this study was to examine the relationships between irritable bowel syndrome (IBS)-specific behaviours, catastrophizing, anxiety sensitivity, positive mood and aspects of suffering, as well as to investigate possible mediating effects of catastrophizing, anxiety sensitivity and positive mood on relationships between specific behaviours and aspects of suffering. The research was conducted as a part of the scientific project "Cognitive-affective and behavioural determinants of irritable bowel syndrome". 74 subjects (60 women and 14 men) diagnosed with IBS participated in research, with ages ranging from 21 to 80 years. The study was conducted in three stages - the first and third stage consisted of completing various questionnaires in hospitals, while the second stage consisted of a two-week monitoring period using a diary technique. Results showed a negative correlation between self-illness separation and illness perception measure. Results also showed a negative correlation between IBS-specific behaviours and self-illness separation, as well as a positive correlation between specific behaviours and illness perception measure. Specific behaviours are also positively correlated with both catastrophizing and anxiety sensitivity. Catastrophizing and anxiety sensitivity are positively correlated, while positive mood is significantly negatively correlated with catastrophizing and negatively with illness perception measure. Catastrophizing and anxiety sensitivity are negatively correlated with self-illness separation, and positively with illness perception measure. Furthermore, catastrophizing and anxiety sensitivity do not mediate the relationship between avoidance behaviours and self-illness separation, but they do significantly mediate the negative relationship between control behaviours and self-illness separation. In addition, catastrophizing and anxiety sensitivity mediate the positive relationship between avoidance behaviours, as well as control behaviours and illness perception measure. The findings of this study contribute to the explanation of IBS from a biopsychosocial perspective, ie the CBT model, indicating the importance of roles of IBS-specific behaviours, catastrophizing and anxiety sensitivity in the suffering of patients.

Rad se bavi stilističkom analizom motiva osobne tragike i konstrukcije lika žene na primjerima odabranih pjesama iz triju faza stvaralaštva Tina Ujevića. U prvom, teorijskom dijelu rada, govori se o stilistici i stilu, raspravlja se o literarnoj stilistici, stilistici poezije; životu i stvaralaštvu Tina Ujevića; te stilističkim napisima o njegovoj poetici. Analitički dio rada podijeljen je prema trima fazama Ujevićeva stvaralaštva, a iz svake se analizira nekoliko odabranih pjesama. Nakon svake od triju analiziranih faza stvaralaštva, slijedi osvrt na fazu u kojoj se nalazi sinteza kritičke literature o Ujevićevoj poetici i doprinosa analize ovoga rada. U navedenim osvrtima opisuje se način na koji je u fazama iskazana osobna tragika te kako je ona povezana s konstrukcijom lika žene. Konstrukcija ženskih likova uvelike se razlikuje ovisno o fazama i predstavlja iscrpan izvor za opisivanje različitih ženskih identiteta. Upravo su ženski likovi i ljubavna patnja vrlo često predstavljali put prema osobnom razaranju. Nakon analitičkih poglavlja slijedi sumarna rasprava koja zaokružuje naše analize i promišljanja o Ujevićevoj poetici., The paper deals with the stylistic analysis of the motives of poetic personal tragedy and the construction of the character of a woman on the examples of selected lyric poems from the three phases of Tin Ujević's poetry work. The first, theoretical part of the paper, discusses stylistics and style, discusses literary stylistics, the stylistics of poetry; the life and work of Tin Ujević; and stylistic writings about his poetics. The analytical part of the work is divided according to the three phases of Ujević's work, and several selected poems are analyzed from each. After each of the three analyzed phases of Ujević's poetic work, there is a review of the phase in which there is a synthesis of critical literature on Ujević's poetics and the contribution of the analysis of this paper. These reviews describe the way in which personal tragedy is expressed in phases and how it is related to the construction of a woman's character. The construction of female characters varies greatly depending on the phases and is an exhaustive source for describing different female identities. It was female characters and love suffering that very often represented the path to personal destruction. The analytical chapters are followed by a summary discussion that completes our analyzes and reflections on Ujević's poetics.

Diplomski rad analizira suvremenu situaciju i izazove s kojima se susreću bolesnici i djelatnici na pastoralnom području bolničkog dušobrižništva iz teološko-pastoralne, a napose filozofsko-teodicejske perspektive nastojeći pronaći sofrologijski smisao patnje i boli. Pritom rad ukazuje na važnost sakramenta bolesničkog pomazanja te govori o nerijetko povijesno pogrešno interpretiranom tumačenju samog sakramenta koji je iznimno važan u kontekstu bolničkog dušobrižništva, palijativne skrbi i hospicijskog pokreta. Diplomski rad želi ukazati na poteškoće u samom pastoralu bolesnika jer nerijetko ni sami bolesnici u strahu od neminovno nadolazeće smrti ne žele primiti sakramente ispovijedi i bolesničkog pomazanja, dok se s druge strane događa da nemaju ni pravodobne mogućnosti, ako bolnički kapelan obavlja još neke druge službe te se ne može potpuno posvetiti bolnici ili hospicijima te na taj način biti nada i utjeha u trenutcima umiranja. This graduate thesis analyzes the current situation and challenges faced by patients and staff in the field of hospital pastoral care from a theological-pastoral, and especially philosophical-theodical perspective, trying to find a sophrological meaning of suffering and pain. The paper points out the importance of the sacrament of anointing of the sick and speaks of the not infrequently historically misinterpreted explication of the sacrament itself, the one sacrament that is extremely important in the context of hospital pastoral care, palliative care and the hospice movement. The thesis wants to point out the difficulties in the pastoral care of patients, because often the patients themselves, in fear of inevitable death, do not want to receive the sacraments of confession and anointing of the sick, while on the other hand it may occur that they do not have timely opportunities if the hospital chaplain also has some other duties and is not able to fully dedicate himself to the hospital or hospices and thus be a hope and consolation in moments of dying.

Iz djela Fjodora Mihajloviča Dostojevskog može se iščitati mnoštvo motiva religioznog podrijetla zbog činjenice da je pisac svoju pravoslavnu vjeru naglašavao kao jako važnu komponentu života i pisanja. U ovom je radu obrađeno njegovo viđenje patnje uvjetovano utjecajem pravoslavlja, odnosno prikaz patnje u romanima Zločin i azna te Braća Karamazovi. Preko opisa patnje Rodiona Romanoviča Raskoljnikova i Dmitrija Fjodoroviča Karamazova rad dokazuje piščevo viđenje patnje Isusa Krista kao ideala kojemu su ti likovi stremili. One can find many motives of religious origin in the works of Fyodor Mikhailovich Dostoevsky because of the fact that the writer himself emphasized his Orthodox faith as a very important component of his life and work. This paper deals with his view of suffering conditioned by the influence of Orthodoxy, namely with it's depiction in the novels Crime and Punishment and The Brothers Karamazov. Through the description of the suffering of Rodion Romanovich Raskolnikov and Dmitry Fyodorovich Karamazov, the paper demonstrates the author's view of Jesus Christ's suffering as the ideal to which these characters aspired.

Današnja rasprava o eutanaziji rezultira dvama različitim i ponekad sasvim oprečnim taborima: zagovornicima i protivnicima eutanazije. Zagovornici eutanazije smatraju da čovjek općenito, a naročito u slučajevima loše kvalitete života, teške bolesti i patnje, ima pravo okončati vlastiti život. Pritom se nerijetko eutanazija naziva ubojstvom iz milosrđa i promatra kao čin humanosti prema ljudskom biću koji strahovito pati. Protivnici eutanazije drže da nitko nema pravo oduzeti život bez obzira na okolnosti, jer život po sebi ima neprocjenjivu vrijednost koju ne može narušiti loša kvaliteta života, bolest ili patnja. Crkva se protivi svakom činu koji umanjuje i vrijeđa čovjekovo dostojanstvo i život. Život kao takav temeljna je vrednota i ljudsko pravo iz kojeg proizlaze sva ostala prava i obveze. Palijativna skrb u okviru hospicija, koju zagovara Crkva, za razliku od eutanazije, moralno je prikladno i humano rješenje za pacijente u terminalnoj fazi bolesti. Radi se o pristupu koji kao glavni cilj ima ublažiti bol i patnju u svim njezinim aspektima poštujući osobne vrijednosti pacijenta. Today's discussion of euthanasia results in two different and sometimes completely opposite camps: proponents and opponents of euthanasia. Proponents of euthanasia believe that a person in general, and especially in cases of poor quality of life, serious illness and suffering, has the right to end his own life. In doing so, euthanasia is often called a mercy killing and it is observed as an act of humanity towards a human being who suffers terribly. Opponents of euthanasia think that no one has the right to take one's life away regardless of the circumstances, because life itself has an inestimable value which cannot be impaired by a poor quality of life, disease or suffering. The Church opposes any act that diminishes and insults human dignity and life. Life as such is a fundamental value and human right from which all other rights and obligations derive. Palliative care within hospices, advocated by the Church, unlike euthanasia, is a morally appropriate and human solution for patients in the terminal phase of the disease. It is an approach whose main goal is to alleviate pain and suffering in all its aspects while respecting the personal values of the patient.

U ovom diplomskom radu će biti prikazane spoznaje o patnji, trpljenju i postojanju njezinog smisla kroz paradigmu patnje u knjizi o Jobu. Također će se prikazati fenomen boli i dimenzije boli. Naposljetku, kroz prikazane temeljne postavke logoterapije, dan je logoterapijski odgovor na pitanje patnje i njezin smisao. Patnja i njezin smisao se provlače kao pitanja od početka svijeta jer patnja pripada najintimnijoj sferi ljudskog postojanja. Pred trpljenjem koje čovjek podnosi, kao i pred patnjom koja u svijetu vlada, nezaobilazno se javlja pitanje: zašto? To je zapravo pitanje o uzrocima, razlozima, ciljevima i napokon o smislu ljudske patnje i trpljenja. U radu su također pojašnjene temeljne postavke logoterapije: noodinamika, traženje trenutnog i konačnog smisla, savjest kao organ smisla, neizbježna patnja prema Viktoru E. Franklu i smisao patnje. Zaključuje se da patnja ima mjesto u čovjekovom dostojanstvu., In this thesis will be presented the knowledge about agony, suffering and the existence of its meaning through the paradigm of suffering in the book of Job . The phenomenon of pain and the dimensions of pain will also be shown. Finally, through the basic principles of logotherapy presented, a logotherapeutic answer to the question of suffering and its meaning will be given. Suffering and its meaning have been running into issues since the beginning of time, since suffering belongs to the most intimate sphere of human existence. In the face of the suffering that a man endures, as well as in the face of the suffering that reigns in the world, the question inevitably arises: why? It is actually a question of causes, reasons, goals, and finally of the meaning of human agony and suffering. The thesis also explains the basic settings of logotherapy: noodynamics, the search for current and final meaning, conscience as an organ of meaning, the inevitable suffering according to Victor E. Frankl and the meaning of suffering. It is concluded that suffering has a place in human dignity.

Prema Ivanu od Križa jedini i istinit čovjekov cilj jest sjedinjenje s Bogom u ljubavi, a ljubav je srž Ivanova naučavanja jer samo je ljubav smisao svega postojanja. Čovjekova duša preobražena u ljubav, po ljubavi sjedinjena s njime postaje jedno s Bogom; ne po biti već po sudioništvu. Kako bi duša mogla doći do tog sjedinjenja, mora proći kroz tamnu noć u kojoj je osjetilni dio sa svim svojim težnjama, strastima, požudama i navezanostima pročišćen. Naime osjetilne i duhovne moći ne poništavaju se nego samo pročišćuju i oplemenjuju. Stoga Ivan utemeljuje svoj mistični nauk na Kristovoj riječi iz evanđelja: “Hoće li tko za mnom, neka se odrekne samoga sebe, neka uzme svoj križ i neka ide za mnom” (Mt 16,24). Čovjek je pozvan uzeti svoj križ i krenuti putem odricanja i patnje, proći tako kroz noć osjeta i noć duha. Cilj je potpuno se isprazniti od svega što Bog nije i tako dostići savršenu poniznost i ljubav koje su potrebne za ovo sjedinjenje., According to John of the Cross, man’s only and true goal is to be united with God in love. Love is the meaning of all existence, thus it’s the core of all of John’s teaching. Man’s soul transformed into love, united by love through Him, becomes one with God, not in essence but in participation. But in order for the soul to reach that union, it must go through the Dark Night in which the sensory part of the soul with all its aspirations, passions, lusts and attachments is vigorously purified. Namely, the sensory and spiritual powers are not completely annulled, but only purified and ennobled. John bases his mystical teachings on Christ’s word from the Gospel: “If anyone would come after me, let him deny himself and take up his cross and follow me” (Mt 16,24). Man is called to take his cross and set out on the path of renunciation and suffering, thus passing through the night of the senses and the night of the spirit. The goal is to completely empty oneself of all that is not God and thus attain the perfect humility and love needed for this union.

Članak razmatra usporedne teme između nove političke teologije Johanna Baptista Metza i pastoralno-teološkoga pristupa pape Franje tražeći dublju poveznicu ponad zajedničkoga nasljeđa Drugoga vatikanskoga sabora. Kroz usporedbu postidealističke teološke paradigme nove političke teologije, kao i njezine zadaće da bude »teološkom hermeneutikom političke etike«, te Papinih pastoralnih načela iz apostolske pobudnice Evangelii gaudium, ukorijenjenih u argentinskoj »teologiji naroda«, ovaj članak ustanovljuje kako Metza i Svetoga Oca veže naglasak na povijesnoj svijesti u teološkoj refleksiji, točnije, kako su izričaj pologa vjere i oblici življenja vjere uvjetovani društveno-povijesnim prilikama, zbog čega se spasenje ne može razmatrati zasebno od težnje za slobodom, mirom i pravdom. Iz toga proizišla Metzova teodicejski izražena osjetljivost na patnju i Papino isticanje Božjega milosrđa također se međusobno nadopunjuju., The article examines parallel themes between the new political theology of Johann Baptist Metz and the pastoral-theological approach of Pope Francis seeking a deeper connection beyond the common heritage of the Second Vatican Council. By comparing the post-idealist theological paradigm of the new political theology, as well as its task of being the »theological hermeneutics of political ethics«, and the Pope’s pastoral principles from the apostolic exhortation Evangelii gaudium, rooted in the Argentine »theology of the people«, the article concludes that Metz and the Holy Father share the emphasis on historical consciousness in theological reflection, more precisely, that the expression of the deposit of faith and the practice of faith are conditioned by socio-historical circumstances which is why salvation cannot be considered separately from the pursuit of freedom, peace, and justice. From this, Metz’s theodically expressed sensitivity to suffering and the Pope’s emphasis on God’s mercy also complement each other.

Cilj eutanazije je smrt čovjeka pod izlikom olakšavanja od boli pri umiranju, a često se naziva ubojstvo iz milosrđa. Ovaj rad ima za cilj opisati problematiku eutanazije, a od čitatelja traži da preispita svoje opredjeljenje po tom pitanju. U prvom poglavlju govori se o značenju pojma eutanazije te se navode vrste eutanazije, kako bi se čitatelja upoznalo s temom. Eutanazija je podijeljena s obzirom na uzrok kao aktivna ili pasivna; s obzirom na pristanak kao dobrovoljna i nedobrovoljna; i s obzirom na nakanu kao izravna ili neizravna. U drugom poglavlju promatra se eutanazija kroz povijest. Prikazane su različite perspektive vrednovanja eutanazije te prakse karakteristične za pojedine etape povijesti. Prva zabilježena razmišljanja čovjeka o eutanaziji potječu iz grčko-rimskog svijeta, dakle nekoliko stoljeća prije Krista. U 19. stoljeću se prvi put javno ističu pobornici eutanazije u današnjem smislu riječi, koji zahtijevaju pravno na smrt. U vrijeme Drugog svjetskog rata eutanazija je doživjela svoj vrhunac. Treće poglavlje razrađuje poglede na eutanaziju suvremenog doba. Navedena su razmišljanja onih koji je zastupaju. Njihova razmišljanja oslonjena su na uvjerenja kako je eutanazija suosjećanje s patnicima. Neki pobornici eutanazije otvoreno govore o visokim troškovima liječenja teških bolesnika, koji bi se mogli riješiti eutanazijom. Drugi pobornici eutanazije određene skupine ljudi smatraju beskorisnim jedačima koje bi bilo isplativije ubiti. Nadalje, neki tvrde kako je čovjek zadnja norma djelovanja i da kao takav treba imati izbor u toj odluci. U tom poglavlju predstavljena su i razmišljanja protivnika eutanazije. Promišljamo o dostojanstvu čovjeka pod različitim vidicima, kao i o ispravnom shvaćanju zdravlja, boli i patnje; promatramo pozadinu ljudi koji su podnijeli zahtjev za eutanazijom, te mnoge poteškoće i nepravilnosti koje bi nastale u slučaju legaliziranja eutanazije. Predstavljena su i razmišljanja Katoličke crkve o eutanaziji i prezentirani su mnogi crkveni dokumenti na ovu temu. U četvrtom poglavlju govor je o distanaziji. Distanazija podrazumijeva uporabu sredstava bilo koje vrste kojima se umjetno produžuje život čovjeku koji se nalazi u posljednjoj fazi i na taj način maksimalno odgađa smrt bolesnika. Distanazija teži ostvarenju tog cilja i onda kada nema nade za izlječenjem čovjeka. To poglavlje preispituje ispravnost ovakvog postupka te predstavlja stav Katoličke crkve kao ispravan. U zaključnom dijelu pišemo o mjerodavnosti i ispravnosti katoličkog stava s obzirom na eutanaziju. The goal of euthanasia is death of a human being under the excuse of alleviating pain while dying, and it is often referred as mercy killing. This paper aims to describe the problematic behind the concept of euthanasia, and seeks for the reader to question their stance on this matter. The first chapter analyzes the meaning of the term ‘euthanasia’ as it lists different types so the reader can familiarize themselves with the topic in question. Euthanasia is divided in terms of cause as active or passive, in terms of consent as voluntary or involuntary, and in regards to intention as direct or indirect. The second chapter observes euthanasia throughout history. Various euthanasia evaluation perspectives are presented, as well as specific practices for individual historic periods. The first documented man’s reflection on euthanasia date back to Greco-Roman world few centuries B.C. The first publicly featured supporters of euthanasia as we know today, who demanded the right to death, appeared in the 19th century. Euthanasia reached its peak during the Second World War. The third chapter dissects views on modern era euthanasia. Opinions and views of its supporters are listed. Their ideas rely on the belief that euthanasia means compassion toward the ones suffering. Some euthanasia advocates openly talk about high costs of medical care for those seriously ill which could be evaded with euthanasia. Some euthanasia supporters consider certain groups of people as useless eaters that should be killed in the name of expense reduction. Furthermore, some state that human is the last instance and should therefore have a choice in the decision. This chapter also features the opinions of those who oppose euthanasia. Humans’ dignity is reassessed under different views; the correct comprehension of health, pain and suffering is reconsidered; the background of people who filed requests for euthanasia is observed as well as various difficulties and irregularities that would arise in the case of legalizing euthanasia. Thinkings of the Catholic Church on the issue of euthanasia are also introduced and several church documents are presented on the topic. The fourth chapter talks about dysthanasia, which implies artificially prolonging the life of a terminally ill person using different tools and equipment in order to maximally postpone the death of the patient. Dysthanasia aims to achieve this goal even when there is no hope for the patient to get better. This chapter questions the integrity of this procedure and offers the stance of Catholic Church 42 as the correct one. The conclusion asserts the Catholic attitude as the only competent and accurate one in respects to euthanasia.

Rad se u svojem glavnom dijelu bavi teorijskom analizom i interpretacijom četiriju pjesničkih zbirki zapostavljene i u svijetu hrvatske književne kritike nedovoljno primijećene postmodernističke pjesnikinje Nade Grubišić, pulske pjesnikinje (za današnje prilike) obimnog pjesničkog opusa i hermetičnog pjesničkog pisma. Osim poezije, pisala je i pjesničku prozu i stručne članke koje je objavljivala i izvan granica naše zemlje. Aspekt se pjesništva naveden u naslovu rada (metaforika tijela i patnje) detektira u pjesmama četiriju zbirki objavljenih u dovoljno dugom razdoblju koje nam omogućuje uvid u mijene pjesničkog pisma Nade Grubišić – riječ je o zbirkama Djevojčica iz porječja (2000.), Metropola praznine (2007.), Oralne teme (2012.) i posmrtno objavljene zbirke Gibraltar (2019.). Aspekt se tjelesnoga i patnje predstavlja preko teoretskih radova Julie Kristeve, Andree Zlatar, Sorena Kierkegaarda i Elizabeth Grosz te su se njihovi koncepti tijela, ogorčenja i patnje primjenjivali pri interpretaciji Grubišićkinih pjesama premreženih (ne)iskustvima dijaboličke tjelesnosti uz koje patnja zauzima primat kao jedno od osnovnih semantema Grubišićkina opusa. Također, s obzirom na čitateljsku i kritičarsku (ne)recepciju, u radu se proučavaju i tumače neki osnovni aspekti njezina pjesništva kako bi se dao i malo dublji uvid koji bi omogućio bolje razumijevanje naslovom zadanog aspekta proučenoga korpusa pjesništva. The paper mainly deals with the theoretical analysis and interpretation of four poetry collections written by Nada Grubišić, a postmodernist poetess from Pula, whose work was disregarded and neglected in the world of Croatian literary criticism. Aside from her (in this day and age) voluminous poetic opus and hermetic poetic writing she also wrote poetic prose and professional articles that she published outside the borders of our country, too. The aspect of poetry mentioned in the title of the paper (metaphors of the body and suffering) is identified in the poems of four collections that were published in the period of time sufficient for us to have a clear insight into the poetic changes of this exceptional poet: Djevojčica iz porječja (2000.), Metropola praznine (2007.), Oralne teme (2012.) and posthumously published collection Gibraltar (2019). The aspect of the body and suffering is represented through the teoretical works of Julie Kristeve, Andrea Zlatar, Soren Kierkegaard and Elizabeth Grosz. Their concepts of body, resentment and suffering were applied to interpret Grubišić's songs intertwined with physical (in)experiences of diabolical physicality among which suffering takes precedence as one of the basic semantic principles of Grubišić's opus. Moreover, with regard to the reader's and critic's (non)reception, this work studies and deals with the interpretation of some basic aspects of her poetry in order to offer better understanding of the titled aspect of the studied corpus of poetry.

U radu će se prikazati Nietzscheov nihilizam, ateistički humanizam te nauk o problemu žrtve i patnje s Nietzscheova stajališta te pokušaj nadvladavanja uz kršćanski navještaj. Na početku rada prikazat ćemo ukratko život Friedricha Nietzschea te način njegova izražavanja u brojnoj literaturi koji je ostavio iza sebe. U drugom dijelu rada prikazat ćemo grčku umjetnost i tragediju te posebno prikazati apolonsko i dionizijsko načelo koje se posebno prožima u djelu Tako je govorio Zaratustra. U trećem dijelu rada posebno ćemo se dotaknuti djela Tako je govorio Zaratustra gdje smo posebno izlagali teme poput nadčovjeka, volje za moć, preobraženja, nihilizma, samoprevladavanja. U četvrtom dijelu rada govorit ćemo o smrti Boga kao načinu prevladavanja čovjeka, te ćemo ukratko predstaviti filozofiju Ludwiga Feuerbacha koja je u nekim temama bliska filozofiji Friedricha Nietzschea. U petom dijelu rada prikazat ćemo psihološku pozadinu Nietzscheovog naučavanja o religiji gdje ćemo posebno izložiti nauk Sigmunda Freuda o toj temi. U šestom dijelu rada govorit ćemo o drami ateističkog humanizma gdje izlažemo mišljenje Henryja de Lubaca o filozofiji Nietzschea i Feuerbacha kada se govori o opstojnosti Boga. U sedmom dijelu rada govorit ćemo te ujedno i zaključiti s temom kršćanskog pogleda na smisao patnje i trpljenja. In this work there will be presented Nietzsche's nihilism, atheist humanism, the doctrine of the question of suffering from Nietzsche's point of view, and a endeavour of overcoming it trough a Christian annunciation. In the beginning there will be a short biography of Friedrich Nietzsche and the way of his expressing in the numerous literature he left behind. In the next part, we will discuss Greek art and tragedy, furthermore, especially explore the Apollonian and Dionysian that imbues the piece Thus Spoke Zarathustra. In the third part, there will be showcased the latter piece. We brought up the themes such as the superman, will to power, transfiguration, nihilism, self-exceeding. In the following part, there will be presented the death of God as the way of overcoming a man and briefly described the philosophy of Ludwig Feuerbach which was, in some parts, similar to Nietzsche’s philosophy. In the fifth part of this work, we will explore the psychological background of Nietzsche’s religion doctrine, especially the article Sigmund Freud wrote about this same question. In the sixth, there will be word about the drama of atheist humanism where we learn about Henry de Lubac’s opinion on philosophy of Nietzsche and Feuerbach when God is in question. In the last part, we will discuss and conclude with a Christian point of view on suffering.

Važnost personalističkoga pristupa poimanju patnje jest upravo u mišljenju čovjeka kao osobe, tj. u sveobuhvatnom mislećem razumijevanju čovjeka iz čijega života patnja ne može biti isključena. Kršćanska smještenost personalizma Emmanuela Mouniera i Ivana Pavla II. pojavljuje se kao čvrst temelj u antropološki ozbiljnom shvaćanju patnje. U radu je predstavljena personalistička misao E. Mouniera i Ivana Pavla II. o patnji. U prvom dijelu smo prikazali temeljna personalistička uporišta E. Mouniera, uvidjeli smo da se Mounier u razradi svojih filozofskih teza zadržava na području konkretnoga i egzistencijalnoga. Kroz analizu Mounierove korespondencije s njemu bliskim ljudima došli smo do spoznaje da Boga postajemo svjesniji tek u patnji, kada se u našem konkretnom ljudskom životu pojave poteškoće, te Ga na taj način postajemo i potrebitiji. Mounierovo viđenje patnje temeljimo na stranicama izabranima iz Pisama i Dnevnika Emmanuela Mouniera, poznatih djela koja su prava riznica informacija o naraštaju francuskih intelektualaca od kojih je potekla filozofija tzv. personalizma. U drugom dijelu rada analiziramo misao o patnji Ivana Pavla II. U središtu našega interesa je njegovo apostolsko pismo Salvifici doloris upućeno biskupima, svećenicima, redovničkim zajednicama i svim vjernicima katoličke Crkve o kršćanskom smislu ljudskog trpljenja. To apostolsko pismo nam pokazuje da se odgovor na ljudsku patnju treba tražiti u Kristovoj muci, smrti i uskrsnuću. Ivan Pavao II. nam je kroz lik pravednika Joba ukazao da patnju ne smijemo promatrati kao kaznu za grijeh nego kao priliku za samoposvećenje. Patnja je u Kristu preobražena, obavijena je ljubavlju, onom ljubavlju koja je kadra iz svakoga zla „izvući” dobro te našoj patnji i trpljenju dati smisao. Nastojali smo kroz rad prikazati važnost ispravnog poimanja patnje i shvaćanja čovjekove nemale uloge u Kristovom trpljenju. The importance of a personalistic approach to understanding suffering lies precisely in the thinking of man as a person, that is, in a comprehensive thinking understanding of a man from whose life suffering cannot be excluded. Christian localization of personalism of Emmanuel Mounier and John Paul II. appears as a solid foundation of serious anthropological understanding on suffering. The paper presents the personalist thought of E. Mounier and John Paul II. on suffering. In the first part we show the basic personalist strongholds of E. Mounier, we see that in the elaboration of his philosophical thoughts Mounier moves between the concrete and the existential. Through Mounier's correspondence with those close to him, we have come to the realization that we become more aware of God when difficulties arise in a particular human life, and thus we become more needy. We base Mounier's view of suffering on the pages selected from the Letters and Diary of Emmanuel Mounier, very famous works that are a true treasure trove of information about the generation of French intellectuals who originated the philosophy of so-called personalism. Second part in dedicated to thought of John Paul II. about the suffering. At the center of our interest is his apostolic letter Salvifici doloris addressed to bishops, priests, religious communities, and all believers in the Catholic Church on the Christian meaning of human suffering. This apostolic letter shows us that the answer to human suffering is to be sought in Christ's torment, death, and resurrection. Through the image of righteous Job, John Paul II. indicated to us that suffering should not be seen as a punishment for sin, but as an opportunity for self-commitment. Suffering is transformed in Christ, it is wrapped in love, the kind of love that is able to "bring" good out of all evil and give our suffering its purpose. Through our work we have endeavored to demonstrate the importance of understanding correctly the suffering and understanding of man's small role in the suffering of Christ.

Sve drastičnijim porastom neizlječivih bolesti, koje zahvaćaju velik dio suvremene populacije, javlja se i potreba intenzivnije prisutnosti bolničkog pastorala. Iako je pojava teških bolesti oduvijek pratila čovjeka i zahtijevala prisutnost empatijske njege i duhovne snage, ovaj diplomski rad nastoji analizirati shvaćanje i prihvaćanje te psiho-somatske kušnje. U toj namjeri, polazi se od biblijskog poimanja patnje i smrti u Starome i Novome zavjetu, do suvremenog promišljanja koje zahvaća crkveni pastoral. On se provodi temeljem „Ugovora o dušobrižništvu u bolnicama i ostalim zdravstvenim ustanovama, te ustanovama socijalne skrbi“. Iz Ugovora se u ovom radu izdvaja poseban naglasak na temu uloge bolničkog kapelana, zatim dušobrižništva bolesnih i ožalošćenih te medicinskog osoblja u kliničko-medicinskom kontekstu kao i dušobrižništvo u staračkim domovima, u župnim zajednicama te hospicijima. Zahtjev provedbe crkvenog pastorala bolničkog dušobrižništva i neizostavne važnosti pomoći u trenutcima tjelesne i duševne boli «homo-patients», navodi se i kao imperativ brojnih crkvenih dokumenata, uz neizostavnu duhovnu podršku sakramenata bolesničkog pomazanja, svete ispovijedi i sakramentalnosti svete mise. U provedbi bolničkog dušobrižništva, neizostavna je uloga molitve te duboke duhovnosti kao onih datosti koje pojedincu pomažu da lakše prihvati i odvažno se suoči se sa teškom stvarnošću u kojoj se nalazi. With drastic increase of incurable diseases, which affects most of the contemporary population, we are witnessing the need for a more intensive presence of hospital pastoral care. Even if the occurrence of severe illness has always followed man and required the presence of empathic care and spiritual strength, this thesis attempts to analyze the understanding and acceptance of that psycho-somatic temptation. It is based on the Bible's understanding of suffering and death in the Old and New Testament, to the contemporary reflection of the Church Pastoral activities. It is implemented on the basis of the "Agreement on hospital care in hospitals and other health facilities and social welfare institutions". From this agreement, special emphasis is placed on the role of the hospital chaplain, followed by the care of sick and bereaved ones, and his dedication to medical personnel in the clinical and medical context, as well as the care of them in nursing homes, in parish communities and hospices. The request for the implementation of the church pastoral care of hospital chaplaincy and it's inevitable important role in assisting nursing in the moments of physical and mental pain of the "homo-patients" is also referred as the imperative of numerous Church documents, with the inescapable spiritual support of sacraments of, the sacrament of patient anointing, of the holy confession and Eucharisty. In the implementation of hospital chaplaincy, it is inescapable role of the prayer and of the deep spirituality, which help individuals to accept this difficult reality, more easily.

Tema rada predstavlja život i djelo mističarke Anne Katharine Emmerick, polazeći od samih povijesnih događaja koja su se zbivala u razdoblju njezina rođenja i djelovanja. Cilj ovog rada je ukazati koliko nam je uistinu mistika važna za kršćanski život, a sve kroz osobnost A. K. Emmerick i njezino sutrpljenje s Kristom. Mistika je onaj dio duhovnog bogoslovlja koji se bavi oblicima ulivene kontemplacije. Mistika je intimna spoznaja transcedentalnog svijeta. Mistik je sjedinjen s Bogom po nadnaravnom gledanju i iskustvu, oslobođen od svojih ograničenosti i uzdignut nad sama sebe. Mistično doživljavanje A. K. Emmerick je puni rascvat milosng života u kršćanskoj duši. Ovaj rad je struktuiran u tri poglavlja u kojima donosimo prikaz mistike i mističnog djelovanja A. K. Emmerick. U prvom poglavlju obrađeno je povijesno razdoblje 18. i 19. stoljeća. Drugo poglavlje predstavlja i govori općenito o mistici, njezinim definicijama i o mnogostrukostima razumijevanja mističnoga. Posljednje, treće poglavlje predstavlja život A. K. Emmerick polazeći od njezina odrastanja, odlaska u samostan te njezina djelovanja za Crkvu. The theme of work is the life and work of mysticist Anne Katharine Emmerick, starting from the very historical events that took place during her birth and activity. The aim of this paper is to point out how truly mystic is really important for Christian life, all through the personality of A. K. Emmerick and her sympathy with Christ. Mysticism is that part of the spiritual theology that deals with forms of liturgical contemplation. Mysticism is an intimate knowledge of the transcendental world. The mystic is united with God by supernatural perception and experience, free from its limitations and elevated to itself. The mystical experience of A. K. Emmerick is a full blown milosng of life in the Christian soul. This work is structured into three chapters in which we portray the mystic and mystical action of A. K. Emmerick. The first chapter deals with the historical period of the 18th and 19th centuries. The second chapter introduces and speaks in general about mystics, its definitions, and the manifold of mystical understanding. The last, third chapter represents the life of A.K. Emmerick, starting with her growing up, going to the monastery and her activities for the Church.

Trinitarna teologija križa Jürgena Moltmanna preispituje i, mogli bismo reći, korigira tradicionalan nauk o Trojedinom Bogu. Boreći se s nizom kristoloških hereza, teolozi prvih stoljeća kršćanstva morali su obraniti Kristovo božanstvo, no istovremeno objasniti kako je pritom i dalje moguća vjera u jednoga Boga. Kako bi se ovo postiglo, kao polazište su uzeli monoteizam, te su u njega naknadno nastojali uklopiti biblijsko svjedočanstvo o Ocu, Sinu i Duhu. Ovime je teologija stare Crkve uspješno odoljela triteizmu i arijanizmu, ali ne i Sabelijevu modalizmu. Umjesto od ideje monoteizma, Moltmann će krenuti obrnutim smjerom, te kao polazište uzeti biblijsko svjedočanstvo, koje pak svoj vrhunac ima na križu, da bi s te pozicije progovorio o Božjoj naravi. Budući da je mjesto na kojemu se Bog objavio križ Isusa Krista, nije primjereno o Bogu govoriti kao o jednoj, nepokretnoj, apatičnoj naravi, koja egzistira u tri osobe, već je pojam kojim se, prema Moltmannu, adekvatno mogu izraziti odnosi među osobama Trojstva perihoreza. Isusova patnja i smrt na križu pritom nije događaj u kome je patila samo ljudska narav, dok je božanska ostala nedirnuta, nego je to događaj odnosa između osoba Trojstva, konstitutivan za te osobe. Iskustvo križa novost je i za samog Boga unutar Trojstva, a jedino je u zajedništvu s takvim Bogom – koji u sebe preuzima muku, ostavljenost i potonuće stvorenja – moguće i spasenje tog istoga stvorenja., Jürgen Moltmann’s trinitarian theology of the cross rethinks and, in a manner, corrects the traditional doctrine of the Trinity. While combating various Christological heresies, the theologians of the early church had to defend Christ’s divinity, while at the same time explain how it is still possible to believe in one God. In order to achieve this, they chose philosophical monotheism as their starting point, in order to then find a way to conform to it the Biblical testimony of the Father, Son, and Spirit. This allowed the early church theologians to resist the heresies of triteism and arianism, but not the modalism. Instead of starting from monotheism, Moltmann takes the reverse course, and begins his thinking with the biblical testimony, which reaches its apex on the cross of Christ, in order to then speak about the nature of God. Since the locus of God’s revelation is the cross of Christ, the traditional concept of God, as an immovable, apathetic substance, which exists in three persons, does not match the Christian God. For this reason, according to Moltmann, the proper way of describing the relations between the persons of the Trinity is perichoresis. Jesus’ suffering and death on the cross is not an event where only the human nature was affected, while the divine nature remained untouched, but an event of relationship between the persons of the Trinity, constitutive for those persons. The experience of the cross represents, even for God within the Trinity, something new. Only in communion with such a God – who takes upon himself the suffering, forsakenness and sinking into nothingness – salvation of man and creation is possible.

U ovome se radu prati vjernički i pjesnički put Đure Sudete i Antuna Branka Šimića, kao i vjernički put njihovih lirskih subjekata. Obojica pjesnika i oba lirska subjekta suočavaju se s bolešću i s patnjom. Đ. Sudeta i njegov lirski subjekt postojani su u vjeri te bol, muku i smrt prihvaćaju s franjevačkom poniznošću i mirom, iskazujući duboko povjerenje u Božji plan. Ne bježe od svojega straha, nego ga vjerom pobjeđuju. A. B. Šimić i njegov lirski subjekt, nakon djetinje vjere i povjerenja u Božji naum, udaljuju se od Boga, tražeći odgovore na dublja egzistencijalna pitanja. U njima se prepoznaju vjerske sumnje i bifurkacije. Uspoređujući ih s biblijskim likovima, zaključuje se da su Sudeta i njegov lirski subjekt slični starijemu sinu iz prispodobe o izgubljenu sinu iz Lukina evanđelja (Lk 15, 11–32) koji je stalno vjeran ocu, a Šimić i njegov lirski subjekt mlađemu sinu, koji želi istražiti i upoznati život izvan očinskoga doma pa eksperimentira na društvenom, duhovnom, ćudorednom, religijskom i drugim životnim područjima. Usprkos kušnjama Šimić i njegov lirski subjekt na kraju se vraćaju u očevo okrilje snažnom augustinovskom vjerom. Sudeta – pomiren s bolešću i pokoran, Šimić – nepomiren i buntovan, u konačnici se prepuštaju Božjoj volji i Božjemu planu. Smrt im nije strana; prihvaćaju je otkrivajući u njoj sastavni dio života i njegov dublji smisao., This paper follows Đuro Sudeta and Antun Branko Šimić’s journey of faith as well as the faith of their lyrical subjects. Both poets were faced with illness (tuberculosis) and suffering. Đ. Sudeta and his lyrical subject was firm in his faith and accepted pain, suffering and death with Franciscan humility and peace, expressing deep trust in God’s plan. He did not run away from his fears, but overcame them by faith. A. B. Šimić and his lyrical subject, after a period of childlike faith and trust in God’s plan, turned away from God, seeking answers to profound existential questions, in which religious doubts and dilemmas can be found. In comparing them with biblical characters, it can be concluded that Sudeta and his lyrical subject is similar to the elder son in the parable of the prodigal son from the Gospel of Luke (15: 11 - 32) who is constantly loyal to his father, while Šimić and his lyrical subject is like the younger son who wishes to explore and learn about life outside his father’s home by experimenting in social, spiritual, moral, religious and other areas of life. Despite the trials, Šimić and his lyrical subject eventually return to his father’s shelter, with strong Augustinian faith. Sudeta – reconciled with illness and docile, Šimić – un-reconciled and rebellious, ultimately surrender themselves to God’s will and to God's plan. Death is not a stranger to them; and in accepting it they reveal it is an integral part of life and a deeper meaning of it.

Ovim radom želimo promotriti težnju traženja smisla života i doživljaj patnje suvremenog čovjeka kroz katoličko–teološku i psihološko–logoterapijsku perspektivu. Katolička teologija proniče u smisao patnje kroz suobličenje s Kristovim križem i sudjelovanjem u spasonosnom otkupljenju iz ljubavi. Egzistencijalna psihoterapija, logoterapija Viktora E. Frankla polazi od čovjekove volje za smislom koji u patnji može preuzeti egzistencijalnu odgovornost i dati joj smisao te doći do vlastite transcendencije., Contemporary man, in his constant pursuit of happiness and pleasure, seeks to avoid suffering and pain. However, since suffering is an integral part of life, its meaning represents a major challenge for psychology and religion. The aim of this paper is to look more closely at contemporary man’s search for meaning in life and his experience of suffering — as he often finds himself in a condition of existential frustration and meaninglessness — through the Catholic–theological and psychological–logotherapeutical perspectives. Catholic theology seeks to fathom the meaning of suffering through conformation to the Cross of Christ. In this way, man participates in Christ’s salvific redemption through love which gives profound meaning to his suffering. Humanistic and positive psychology, especially existential psychotherapy and Frankl’s logotherapy, introduce spirituality into the field of psychotherapy: these are based on the assumption that man has a deep longing for meaning which needs to be fulfilled. When enduring suffering, man has the option of taking existential responsibility for it and giving it meaning in accordance with his own values. This leads to deepening self–awareness, to the transcending of oneself and thus finding meaning.

The essay deals with evil, violence, crime and death in Aleksandar Tišma's novels The Use of Man and The Book of Blam as the author's constant preoccupations and the focal points of his poetics. Tišma is fascinated by evil as a phenomenon, by human cruelty and the conditions for its manifestations. Both novels are set in WWII and post-WWII period and mainly draw on the Holocaust-related events and their consequences for the survivors/ victims, leaving less space for the villains themselves, evil being the most manifest in its consequences. Tišma presents us with a world utterly hopeless and human beings in it fragile, hapless and ultimately doomed. His is a mechanistic view of human beings as machines-bodies subject to irreversible damage and decay. Somewhere in there, inside that sophisticated mechanism, this bloody web of nerves and muscles, lies hidden what we call soul, the deepest vulnerable self, for which the author offers neither hope nor consolation. Such insistence on evil and suffering as is present in Tišma's narratives will deter many a reader. If we dismiss as improbable the possibility of sadistic pleasure derived from the suffering of others, given the sympathy for the sufferer that the author shows on a few important occasions in the novels, we reach two possible answers: Tišma's narratives focus so much on evil either due to a subconscious, almost magical urge to restrain it and contain it within a narrative in order to overcome it or in order to uncover what is behind a criminal mind, again to contain it within knowable limits and rationalize it. There is, however, nothing transcendental about the narrative or its purpose – the author does not abandon the materialistic and mechanistic view of man, and the existential realism, or rather, naturalism of Tišma's only opens a view to a deep chasm of bestiality in man on the one hand and, on the other, it shows us humans at our most vulnerable. Examining the darkest corners of human mind, Tišma uncovers our lowest point – it is where a human being is capable of objectification-reification of the other. Therefore, in the first of his novels considered here, human beings are reduced to the inanimate, whereas in the other they live plagued by the survivor's shame. Both novels, apart from bearing witness to an era, are also an existential cry to the God one does not believe in. One of his story collections is entitled School of Atheism and it seems this is the school he wants us to attend – we should walk on this earth as if it were Dante's Inferno – abandoning hope altogether.

Ovaj se rad bavi istraživanjem načina prezentacije zapadne i drugih kultura u Pulitzerom nagrađenim fotografijama. Uzevši u obzir pojmove vizualizacije kulture i ljudske svakodnevice, spektakla kao modernog okruženja u kojem živimo i vodećeg načina prikazivanja medijskog sadržaja te patnje kao njegove osnovne teme, slike su identificirane kao jedan od ključnih faktora u našem poimanju svijeta oko sebe. Pulitzerova je nagrada, s godinama, postala statusni simbol za iznimne novinarske radove, pa tako i fotografije. Izdvojivši osam fotografija koje maksimiziraju udaljenost 'nas' i 'njih', cilj je ovog rada bio prikazati kakva se prezentacija 'drugih', pa tako i 'nas', kao implicirane suprotnosti njima, može iščitati te što sve ima ulogu u takvoj prezentaciji. Odabravši metodu analize narativa, fotografije su shvaćene kao interpretacija značenja samog događaja koji prikazuje od strane fotoreportera. Ona je, najvećim dijelom, bila usmjerena na 'druge' kao ubojice ili kao bespomoćne i inferiorne 'nama' dok smo 'mi', kao pripadnici zapadne kulture suosjećajni, mirno rješavamo sukobe i možemo se brinuti sami o sebi. Takva je prezentacija, pokazalo se, rezultat sadržaja kadra, kao i plana, kuta snimanja, kompozicije i ostalih stalnih svojstava fotografije. Svjestan ograničenja ove metodologije u generaliziranju rezultata, kao i preferiranog čitanja koji predstavlja interpretaciju interpretacije, ovaj bi rad mogao poslužiti kao motivacija i poziv drugim istraživačima za što disciplinarniji pristup proučavanju dekodiranja preferiranog značenja., This paper is an inquiry into the ways of representing 'our' Western culture and 'other' cultures in Pulitzer prize-winning photographs. Considering terms like visualization of culture, spectacle as the kind of environment we exist in and the main way media content is presented to us and suffering as spectacles' main theme, images are identified as one of the main factors in understanding the world. Pulitzer prize-winning photographs are often and usually perceived as the best examples of photojournalism and as such, they give us an extraordinary and often heartbreaking insight into the lives of others. By analyzing eight of the awarded photos which maximized the distance between 'us' and 'them', the main goal of this paper was to show how 'others' are presented and to identify what plays role in that presentation. The research method used in this paper was narrative analysis and photographs were perceived as reporters' interpretation of captured event. In most of the analyzed photos, 'others' were presented as either heartless killers or helpless and inferior to 'us'. Judgment of their actions arising from those events depicted on photographs implies that 'we', as members of Western culture, are opposite. 'We' are compassionate and trying to solve conflicts peacefully, not by killing people who have opinions and beliefs which differs from ours. Those representations are, of course, the result of events captured on photographs, but also of photographers' 'interventions' - composition, camera angle, field sizes, use of lenses etc. Aware of the fact that narrative analysis cannot provide generalization of results and given the problems of preffered reading as interpretation of the interpretation, this paper could serve as motivation for other researchers to further explore the complex field of decoding the preffered readings od media texts.

Ovaj diplomski rad zamišljen je kao komparativna analiza Nietzscheove filozofije i učenja Gotame Buddhe, uključujući i poneke osvrte na buddhističku filozofiju nakon Buddhe. Cijeli prvi dio posvećen je Nietzscheu i njegovomu negativnom odnosu prema cjelokupnoj europskoj filozofiji prije njega, iako u Heraklitovoj misli nalazi korijen svoga vlastitoga filozofiranja. Nietzsche predskazuje europski nihilizam jer stare vrijednosti više ne vrijede, a za uspostavu novih društvo još nije dovoljno zrelo. Na sličan se način Buddha odnosi prema svojoj tradiciji, smatrajući jednu od glavnih zabluda indijske misli vjeru u postojanje trajnoga sopstva, odnosno duše. Srž Buddhina učenja uključuje nauk o četiri plemenite istine i osmerostrukomu plemenitomu putu koji vodi dokončanju patnje. Buddhin nauk kulminira u razotkrivanju prirode svijeta koja je ništetna, odnosno u čijem je „temelju“ praznina, te u nirvaničkom oslobođenju od samsaričkoga kruga ponovnih rođenja. U trećemu dijelu bavili smo se Nietzscheovim i buddhističkim odnosom prema patnji, koji se kod Nietzschea očituje kao amor fati, a u buddhizmu u prevladavanju patnje, odnosno realizaciji nirvāṇe. Također smo istražili njihov odnos prema svijetu i razloge za gađenje spram istoga. Na kraju smo podastrijeli jednaku važnost razumijevanja istočnjačke i zapadnjačke filozofije i važnost suvremenosti i aktualnosti velikih filozofa prošlosti, te pokazali zašto je važno težiti univerzalnoj filozofiji. The aim of this thesis is a comparative analysis of Nietzsche's philosophy and Gotama Buddha's doctrine, including, also, some reviews of the Buddhist philosophy after the Buddha. The whole first part is about Nietzsche and his attitude towards the entire European philosophy before him, which is essentially negative, although he finds the origins of his own philosophizing in Heraclitus' thought. Nietzsche anticipates the European nihilism, because the old values are no longer valid, and the society is not sophisticated enough to establish the new ones. Similarly, the Buddha refers to his own tradition, considering one of the main misconceptions of the Indian thought to be a belief in the permanent self, i.e. soul. The core of the Buddha's teaching includes the doctrine of the four noble truths and the noble eightfold path leading to the cessation of suffering. The Buddha's teaching culminates in exposing the nature of the world as emptied, i.e. whose basis is a void, and in a liberation from the samsāra's circle of rebirth. In the third part, we brought the basic Nietzsche's and Buddhist theories into a relationship in view of their attitudes towards suffering, which is manifested in Nietzsche's thought as amor fati, and in Buddhism as overcoming of suffering, i.e. the realization of nirvāṇa. In addition, we examined their relationship with the world, and the reasons for disgust upon it. The appendix is a kind of a contribution to the comparative philosophy, where we defended the equal importance of understanding both eastern and western philosophy, as well as the importance of modernity and actuality of the big philosophers from the past, and showed why it is important to strive towards the universal philosophy.

Nakana je ovim prilogom donijeti prikaz i kritičku analizu „teodiceje stvaranja duša“ Johna Hicka. Teodiceja stvaranja duša predstavlja jedan od najintrigantnijih pokušaja u suvremenim tematiziranjima problema zla. U opreci s tradicionalnom općeprihvaćenim augustinijanskim tipom teodiceje (koji tumači zlo kao posljedicu pada iz izvornoga stanja milosti), Hick slijedi crkvenog oca Ireneja i interpretira naš svijet i razna zla kao nužne etape u procesu stvaranja duša – evoluiranja prema zrelijem stanju koje naziva „sličnost s Bogom“. Ljudi su stvoreni kao nezrela bića koja žive u svijetu koji stvara osobe, a Božji je plan za čovječanstvo da postupno postane što više slično Bogu. Autor priloga nastoji ukazati na neke poteškoće s obzirom na Hickovu poziciju., The aim of this paper is to provide an overview and a critical analysis of John Hick’s “Soul Making Theodicy.“ Soul Making Theodicy is one of the most intriguing developments in contemporary debates about the problem of evil. In contrast to the traditional mainstream Augustinian type of theodicy (which interprets evil as a product of the fall from the original state of grace), Hick is following the Church Father Irenaeus, interpreting the world and various present evils as stages necessary in the process of “soul-making“, the evolution towards a more mature state, which he calls “God’s likeness“. Humans are created as immature creatures living in a person-making world, and God’s plan for humanity is to make it gradually more god-like. Author is trying to point out some weaknesses in Hick’s position.

Bol je u nekom smislu riječi višeznačnan fenomen, neizbježan pratitelj svake ljudske biografije, multidimenzionalan problem, izazovna tema — zapravo tajna. Kao takva, bol postavlja pitanja i traži odgovore. U filozofiji (od Epikura preko Platona i Aristotela, Augustina, Tome Akvinskoga, I. Kanta, J. Benthama, M. Schelera, E. Husserla, H. Bergsona, M. Mearlau–Pontyja, J. P. Sartrea do E. Levinasa, L. Wittgensteina, M. Heideggera, K. Jaspersa, H. G. Gadamera, D. J. Chalmersa, Th. Nagela ili S. Kripkea) bol je kao tema često isključena iz »metafizičkih« propitivanja. Tako se danas bol rado promišlja tek samo kao prirodoznanstveni fenomen i medicinski problem. Ipak, bol je znak nečega dubljeg. Odnosi se na ljudsku konačnost, krhkost, ranjivost i smrtnost. Pokazuje čovjeku da s njime nešto nije u redu. Kao takva, ona je i početak otklona od sebe; poticaj na buđenje onoga o čemu govore etika i religija, naročito kršćanstvo., Pain is, in a sense, a polysemantic phenomenon, an inevitable companion to every human biography, a multidimensional problem, a challenging topic — more precisely, a mystery... As such, pain raises questions and demands answers. In philosophy (that of Epicurus through Plato and Aristotle, Augustine, Thomas Aquinas, I. Kant, J. Bentham, M. Scheler, E. Husserl, H. Bergson, M. Mearlau –Ponty, Sartre to E. Levinas, L. Wittgenstein, M. Heidegger, K. Jaspers, H.–G. Gadamer, D.J. Chalmers, Th. Nagel and S. Kripke) the topic of pain has often been excluded from »metaphysical« questioning. Thus, today we tend to reflect upon pain only as a natural phenomenon and a medical issue. However, pain is a sign of something more profound. It implies human finitude, fragility, vulnerability and mortality... It indicates that there is something amiss within... Thus, it is the beginning of a deviation from its very self: a stimulus to awaken us to the issues of ethics and religion, and especially to Christianity.

Polazeći od fenomena trpljenja kao temeljne odrednice ljudskog postojanja, u članku se propituje govor o patnji u školskim udžbenicima za katolički vjeronauk u Hrvatskoj. Sučeljavanje s patnjom i njezino prevladavanje motivima nade smatra se jednim od bitnih religijskopedagoških ciljeva koji ima i svoje teološko i pedagoško utemeljenje. Posebni aspekt promatranja patnje i nade u ovom članku jesu rodne implikacije. Analizom udžbeničkih sadržaja, verbalnoga i likovnoga govora u središnjem dijelu rada nastoje se uočiti odrednice i dimenzije govora o patnji i nadi u vjeronaučnim udžbenicima te otkriti eventualno postojanje rodnih stereotipa u povezivanju pojedinih aspekata i situacija patnje i nade s pojedinim spolom. U zaključnom dijelu iznose se rezultati provedene analize., the article starts from the fact that the experience of suffering and search for the grounds for hope, by which we try to overcome suffering, are fundamental determinants of human existence with which human society is gradually confronting children and young people. the central part of this work investigates the Christian theological and existential discourse on suffering and hope in the textbooks for Catholic religious education in primary and secondary schools and it also analyzes the content and way of verbal and visual speech mediated in a religious-pedagogical way to the children of particular developmental ages. a special viewing angle to the mentioned issue is the gender implications. along these lines we examine the possible presence of gender stereotypes in connecting some aspects of suffering and hope with a specific gender. the results of the analysis of the religious education textbooks shown in tables are discursively elaborated. the results of the analysis are presented in the conclusion. they show that the speech of the textbook follows the abilities and needs of the students’ age. the content backbone of the speech on suffering and hope is the theological speech on god’s plan of salvation of man and Christ’s paschal mystery. gender stereotypes are present in the visual rather than textual representations. in religious education textbooks efforts concerning the gender equality, as required by the school textbooks standards, are evident.

Hrvatski pravni poredak oštećeniku priznaje pravo na naknadu neimovinske štete. Pri tome se kao iznimno složeno pitanje pojavljuje objektivnost medicinskih, a zatim i pravnih kriterija prema kojima bi se ocjenjivalo postoji li uopće pravo oštećenika na takvu naknadu, a onda i u kojem novčanom iznosu. Autor u ovom radu prikazuje Orijentacijske kriterije i iznose za utvrđivanje visine pravične novčane naknade nematerijalne štete koje je prihvatio Građanski odjel Vrhovnog suda Republike Hrvatske u sjednici održanoj dana 29. studenoga 2002., te ocjenjuje mogućnost njihove primjene nakon što je 1. siječnja 2006. stupio na snagu novi ZOO-a, prema kojem je prihvaćena objektivna koncepcija neimovinske štete kao povrede prava osobnosti. U radu se razmatra i pitanje ujednačivanja medicinskih kriterija te ističe da je objektivnost, općeprihvaćenost i ujednačenost medicinske prakse pretpostavke za kvalitetnije i objektivnije suđenje., The Croatian legal order recognizes the injured party’s right to indemnifi cation of non-patrimonial damage. However, the highly complex issue here is the objectivity of the medical and legal criteria used when assessing whether the injured party actually has a right to such indemnification and if so to what amount. It was noted that different criteria were used in awarding just pecuniary damages for non patrimonial loss, i.e. for cases in which the previous Obligations Act (hereinafter referred to as OA/91) is applied. In order to harmonize this practice, the Civil section of the Supreme Court of the Republic of Croatia, at its meeting held on November 29, 2002, considered and adopted the Orientational Criteria for determination and the amount of money required to settle the just pecuniary damages for non-patrimonial loss (hereinafter referred to as Orientational Criteria). These Criteria do not cover all the recognized forms of non patrimonial damage according to OA/91, since they are limited to some of the most important and most frequent cases. The Criteria were determined before the collection of data on the practice of county courts as second instance courts. It was pointed out during the discussion and the adoption of the Criteria that for lesser consequences lesser sums of money should be awarded as damages, whereas for serious or particularly serious consequences the injured party should be awarded higher amounts (than had been the case so far), since those who were particularly hard hit should be given that kind of satisfaction to be able to cope more easily with their hardship, which in some cases left them with serious lifelong consequences. In this way, the Supreme Court of the Republic of Croatia stressed the need for social solidarity in cases when the victim (the injured party) suffered particularly serious consequences of a harmful event. The author points out that the Orientational Criteria are not a mathematical formula which can automatically be used for determining and calculating the just pecuniary damages. Therefore, the court is authorized after giving a proper explanation to considerably depart from the said Orientational Criteria and award the injured party a considerably higher just pecuniary indemnity when the special circumstances of the case so require. Adjudication in cases of non patrimonial loss therefore also requires the application of the legal standard of justice and not only and solely the mathematics deriving from the mechnical application of the Orientational Criteria. Although the Orientational Criteria were adopted at the time when the OA/91 was still in force, it will still be possible to apply them to a certain extent even when just pecuniary damages are awarded applying the new Obligations Act (OA), which has been in force since January 1, 2006. Here the author is primarily thinking of the way to determine the amount of just pecuniary damages for physical pain and suffering as facts applicable to art. 1100 of the OA. However, we believe that they will be applicable when determining emotional distress and suffering as a fact applicable to art. 1100. In order to determine whether the injured party is experiencing mental pain and suffering as a fact (not on legal grounds), i.e. whether he has loss of amenity and/or pain and suffering, etc. In fact, the loss of amenity and/or pain and suffering allows us to draw a conclusion as to whether the injured party is experiencing emotional distress and suffering, how intense and for how long a period. However, considering the fact that the breaches of the right to personality mentioned in the OA as non-patrimonial damage are only ennumerated as examples (art. 19 relating to art. 1046 of the OA), it is obvious that the above mentioned Orientational Criteria no longer cover all the cases and that there is a need to harmonize the criteria so that for one and the same factual and legal situation the injured parties would be awarded the same damages (constitutional principle that all are equal before the law). In any case, the potential new orientational criteria would have the same signifi cant features as the present ones, and they too would not be mere mathematical formulas for calculating the just pecuniary damages., Die kroatische Rechtsordnung erkennt das Recht eines Geschädigten auf Ersatz eines Nichtvermögensschadens an. Dabei stellt sich die äußerst komplexe Frage nach der Objektivität der medizinischen und auch der juristischen Kriterien, nach denen zu beurteilen ist, ob der Geschädigte überhaupt Anspruch auf eine solche Entschädigung hat, und wenn ja, in welcher Höhe. Es wurden unterschiedliche Kriterien der Gerichte bei der Festsetzung billiger Entschädigungen für Nichtvermögensschäden festgestellt, d.h. in den Fällen, in denen das frühere Obligationengesetz (im weiteren Text: ZOO/91) zur Anwendung kam. Um eine Angleichung der Rechtsprechung herbeizuführen, hat die Zivilkammer des Obersten Gerichtshofes der Republik Kroatien in ihrer Sitzung am 29. November 2002 die Richtkriterien und –beträge zur Festsetzung der Höhe einer billigen Entschädigung für Nichtvermögensschäden (im weiteren Text: Richtkriterien) beschlossen. Diese Kriterien umfassen nicht alle anerkannten Formen des Nichtvermögensschadens nach dem ZOO/91, sondern beschränken sich auf einige wichtige, die in der Praxis gehäuft vorkommen. Der Festlegung dieser Kriterien ging die Erhebung relevanter Daten über die Rechtsprechung der Gespanschaftsgerichte in zweitinstanzlichen Verfahren voraus. Bei der Verabschiedung der Richtkriterien ging man insbesondere davon aus, dass für geringere Folgen geringere Schadenersatzbeträge zuzusprechen seien und der Geschädigte für schwere oder besonders schwerwiegende Folgen höhere Entschädigungen bekommen sollte (als in den Urteilen zuvor der Fall war), weil gerade schwerwiegend Geschädigten eine solche Genugtuung zustehen soll, dass sie die Schadenslage, die manchmal bleibende, lebenslange schwerwiegende Folgen nach sich zieht, leichter ertragen können. Dabei setzt der Oberste Gerichtshof der Republik Kroatien den besonderen Akzent auf die erforderliche Solidarität der Gesellschaft, wenn ein Opfer (Geschädigter) unter besonders schwerwiegenden Folgen einer Schadenshandlung zu leiden hat. Der Autor hebt ausdrücklich hervor, dass die Richtkriterien keine mathematische Formel darstellen, die automatisch zur Festsetzung und Berechnung einer billigen Entschädigung herangezogen werden kann. Die Gerichte haben daher den Spielraum, mit einer entsprechenden Begründung auch wesentlich von den Richtkriterien abzuweichen und dem Geschädigten einen (wesentlich) höheren Schadenersatz zuzusprechen, sofern die besonderen Umstände des Falles dies erfordern. Die Urteilsfindung in Schadenersatzfällen für Nichtvermögensschäden erfordert somit die Anwendung des Rechtsstandards der Billigkeit und nicht einfach bloßer Mathematik durch die mechanische Anwendung der Richtkriterien. Obwohl die Richtkriterien verabschiedet wurden, als das ZOO/91 in Kraft war, wird ihre Anwendung in gewissem Maße auch möglich sein, wenn es darum gehen wird, aufgrund des neuen Obligationengesetzes (im weiteren Text: ZOO), das seit dem 1. Januar 2006 in Kraft ist, billigen Schadenersatz zuzusprechen. Der Autor bezieht sich hier in erster Linie auf die Art und Weise, wie die billige Entschädigung für Schmerzen und Angst als die Anwendung von § 1100 ZOO begründende Umstände ermittelt wird. Doch auch bei der Ermittlung seelischer Schmerzen als Sachverhalt nach § 1100 ZOO werden sie meines Erachtens anwendbar sein. Um festzustellen, ob ein Geschädigter seelische Schmerzen leidet, muss als Tatsache (nicht als Rechtsgrund) ermittelt werden, ob seine Lebensaktivitäten gemindert sind, eine Entstellung eingetreten ist u. Ä. Die Umstände einer geminderten Lebensaktivität und/oder Entstellung lassen den Schluss zu, ob ein Geschädigter seelische Schmerzen leidet und mit welcher Intensität und Dauer. Aus der Tatsache, dass die einen Nichtvermögensschaden begründenden Verletzungen von Persönlichkeitsrechten im ZOO lediglich exemplarisch aufgelistet werden (§ 19 in Zus. mit § 1046 ZOO), geht offensichtlich hervor, dass die Richtkriterien nicht mehr alle Fälle umfassen, in denen die Kriterien angeglichen werden müssen, damit bei identischem Sachverhalt und Rechtslage die Geschädigten die gleiche Entschädigung bekommen (Verfassungsgrundsatz der Gleichheit vor dem Gesetz). In jedem Falle werden auch für allfällige neue Richtkriterien dieselben wesentlichen Merkmale gelten wie für die jetzigen, nämlich dass auch sie keine rein mathematischen Formeln für die Berechnung einer billigen Entschädigung sein können.

Prilog istražuje problem smrti u misli velikoga ruskog filozofa, teologa i mistika Vladimira Sergejeviča Solovjeva (1853-1900), koji u svojem posljednjem djelu «Tri razgovora ili priča o Antikristu» smrt naziva kraljicom ovoga svijeta. Činjenica je da sva ovozemaljska živa bića očekuje isti, neizbježan kraj, a to je njihova smrt. Polazeći od toga, Solovjev osuđuje one koji ostaju ravnodušni i nezainteresirani za pitanje smisla života. Isto tako, on sumnja u ono u što veliki broj ljudi današnjice vjeruje, a to je napredak koji bi jednom mogao iskorijeniti patnju i smrt iz ljudskoga života. Ukoliko je smrt doista kraj, život i sva naša moralna nastojanja pokazuju se besmislenima. Prema Solovjevljevu mišljenju samo vjera u stvarno uskrsnuće nadvladava pesimizam i očaj vezan uz besmislenost ljudske egzistencije, ukoliko je njezin definitivni kraj smrt. «Tri razgovora» na poseban način odražavaju njegovu vjeru u Boga, Stvoritelja svijeta, koji se utjelovio u Isusu Kristu, Bogočovjeku, kako bi ljude otkupio od grijeha i smrti te time porazio Antikrista, utjelovljenje Zla. Po Božjoj ljubavi i dobroti čovjekov ovozemaljski život pokazuje se kao put, prolaz koji vodi dalje – u vječni život u jedinstvu s Bogom., This essay looks into the problem of death in the thought of the great Russian philosopher, theologian and mystic Vladimir Sergeyevich Solovyov (1853 – 1900) who in his final work Three Conversations or the Tale of the Antichrist speaks of death as the queen of this world. The fact remains that all living beings on this earth await the same unavoidable end which is death. With this in mind, Solovyov denounces those who remain indifferent to and disinterested in the question of the purpose of life. Furthermore, Solovyov is doubtful while a great number of people today believe that advancement may some day do away with suffering and death. If death in truth means the end, then life and all our moral endeavours shall prove meaningless. In Solovyov's opinion, only faith in the true resurrection conquers pessimism and despair resulting from the sense that human existence lacks purpose, if in fact death marks the definitive end. Three Conversations reflects, in a special way, his faith in God, the Creator of the world, incarnated in Jesus Christ, God-Man, for the redemption of man from sin and death, thus defeating the Antichrist, the incarnation of Evil. Through God's love and man's goodness, life in this world appears as a journey, a passing, which leads beyond - to the eternal life in union with God.

Općeljudsko iskustvo boli i trpljenja otvara se nužno u općeljudsko pitanje o smislu trpljenja, a za vjernika ono prelazi i u nezaobilazno pitanje opravdanja Boga pred činjenicom trpljenja. Zašto trpljenje i patnja? Kako Bog gleda na naša trpljenja? Dotiče li ga bol onih koje je iz ljubavi stvorio? Zato je pitanje trpljenja autentično i nezaobilazno teološko mjesto. Kao istinsko mjesto toga traganja Jürgen Moltmann prepoznaje nutarnje biće samoga Boga. Produbljujući nauk o Bogu traga za jedinim istinskim odgovorom o smislu trpljenja, za teološkim odgovorom. Ovaj rad prikazuje Moltmannov nauk o Bogu pod vidom traženja odgovora na pitanje trpljenja. Pritom se prepoznaju i iznose neke nutarnje zakonitosti njegove sveukupne teologije. Na početku rad donosi neka već poznata uporišta i poveznice Moltmannove teologije, ali kasnije prepoznaje i otkriva također i nove putove unutar teodicejskoga traganja, primjerice Moltmannov zaokret u mističnu teodiceju. Pritom se pokazuje da Moltmann novim traganjima ne daje odgovor na staro pitanje (zašto trpljenje?), nego zapravo otvara novo pitanje (gdje je Bog u trpljenju?), koje je prema njemu primjerenije stvarnoj potrebi čovjeka patnika i na koje, iz samoga Božjega bića, iz nutarnjega određenja Boga kao ljubavi, dolazi odgovor. Ovaj odgovor nudi čovjeku dostatnu mjeru razumijevanja ali i poziva da se vlastiti život stavi u službu mesijanske perspektive te bude već sada i ovdje zalaganje protiv zla i svih oblika trpljenja., General human experience of pain and suffering raises the general human question of the sense of suffering. Furthermore, for believers, this question leads to the unavoidable question of justifying God in regard to the fact of suffering. Why suffering and pain? How can God watch our suffering? Is he moved by the pain suffered by those he created out of love? That is why the question of suffering is an authentic and unavoidable theological locus. Based on the thought that this was the true space, Jürgen Moltmann recognises the interior being of God himself as the true locus of his searching. Deepening his doctrine of God, he searches for the only true answer to the meaning of suffering - a theological one. This article presents Moltmann's teachings about God under the aspect of looking for an answer to the question of suffering. In the course of that, the article recognises and presents some interior rules of his overall theology. The article first gives some familiar fundamentals and interconnections of Moltmann's theology. Subsequently, however, the article also recognises and uncovers new paths within theodician searching, for example in Moltmann's turn to mystical theodicy. The article shows that Moltmann's newer explorations do not answer the old question (why suffering?), but rather opens up a new question (where is God in suffering?). This question is, according to Moltmann, more appropriate to the need of the suffering man, and is answered from within the very being of God, the interior determination of God as love. This answer offers man a sufficient measure of understanding, but it also calls on him to place his own life at the service of a Messianic perspective so that, already in the here and now, it might become an engagement against evil and all forms of suffering.

U središtu Ricoeurovog rada jest promišljanje o zlu i patnji, osobito u knjizi koja nosi naslov Simbolika zla: “Zlo je ono protiv čega se borimo, to je ono što postoji, a ne bi smjelo postojati, ali o čemu ne možemo reći zašto postoji; to je ono što ne smije biti.” Koji su mogući odgovori na tu “enigmu”? Skandal «sveprisutnog» zla je nedopustiv. Ovo nije isključivo spekulativni problem – odnosi se i na akciju, na logiku preobilja i odgovor mudrosti. Članak ocrtava putove što ih je otvorio Ricoeur koji je osobno u životu mnogo propatio., At the core of Paul Ricoeur’s work is his reflection on evil and suffering, particularly in the book entitled The Symbolism of Evil: “Evil is that we struggle against, that which exists but should not exist, about which we cannot say why it exists: it is that which should not be.” What are the possible answers to this “enigma”? The scandal of “ever present” evil is inadmissible. This is not only a speculative problem - it refers to action, to the logic of superabundance and wisdom’s reply. This paper outlines paths opened by Ricoeur, who was very much afflicted by suffering and mourning in his own life.

Članak se bavi pitanjem “mitova” o obiteljskom i partnerskom nasilju i njihovom “demitologizacijom”, odnosno znanstvenom pro- vjerom niza uvjerenja, postavka ili učenja o nasilju kao i teološkim opravdanjem supostojanja ljubavi i nasilja u partnerskom odnosu. U članku su prvi put predstavljeni ishodi istraživanja o mitovima o obiteljskom nasilju koje je Franjevački institut za kulturu mira na općoj populaciji u Republici Hrvatskoj proveo krajem godine 2005. Prema ovom istraživanju ispitanici u najvećem broju podržavaju mit da ljubav i nasilje ne idu zajedno. U podržavanju tog mita nema statistički značajnih razlika prema spolu, obrazovanju, dobi i religioznosti. Razlike koje se pojavljuju ukazuju na tendenciju da su to mišljenje sklonije podržati žene, mladi, visoko obrazovani i ateisti. Statistički značajna razlika pojavljuje se samo u odnosu na pokrajinu. U većem broju nego drugi ovaj mit podržavaju stanovnici Istre i Primorja. Za tumačenje tih razlika potrebna su dodatna istraživanja. Budući da razna istraživanja upućuju da u partnerskom odnosu mogu su-postojati i ljubav i nasilje te da partneri u tumačenju toga paradoksa uz kulturalne rabe i kršćanske sadržaje, osobito Isusov križ, u trećem se dijelu članka na okosnici teologije nasljedovanja Isusove patnje i križa Jürgena Moltmanna, propituje i osporava opravdanost takvoga tumačenja., This article discusses the issues of “myths” of family and partnership violence and their “demythologization”. It also gives a scientific verification of numerous convictions, propositions and teachings about violence, explaining the theological justification of co-existence of love and violence in a partnership relation. For the first time, in this paper we present the results of the research on the myths about family violence, carried out by the Franciscan Institute for the Culture of Peace carried out on the general population in the Republic of Croatia, at the end of 2005. According to this research, a great majority of the examinees support the myth that love and violence can’t go together. In support of that myth there are no statistically relevant differences regarding sex, education, age and religiosity. The differences that appear show a tendency that women, the young, higher educated and atheists are more inclined to support this opinion. Statistically relevant difference which appears is related only to region. In a greater number than in other regions, this myth is supported by the inhabitants of Istria and Primorje. For the explanation of these differences, further researches are needed. Various researches indicate that in a partnership-relation love and violence can co-exist, and that partners, when explaining this paradox, use cultural as well as Christian contents, especially the Cross of Jesus Christ. Having this in mind, in the third part of the article, on the basis of the theology of inheritance of Jesus’ Cross and suffering by Jürgen Moltmann, we rethink and question the justification of this explanation.

Pošavši od činjenice da je Pavao jedini novozavjetni pisac koji poziva svoje naslovnike da ga oponašaju, istražili smo tekstove u kojima to čini. Budući da Pavao u svojim izvornim spisima nigdje izričito ne govori o sadržaju oponašanja – to će se pojaviti tek u deuteropavlovskim spisima – taj smo sadržaj mogli izvući samo iz širega konteksta njegovih poziva. Ustanovili smo da je sadržaj toga poziva uvijek usmjeren na Kristov križ koji je našao odraza u Pavlovu vjerovjesničkomu životu i koji, premda je Židovima sablazan a Grcima ludost, na različite načine očituje svoju spasiteljsku snagu upravo u konkretnim životnim situacijama pojedinaca i zajednice. Patnje zbog Evanđelja, zajedništvo a ne razdori zbog križa, novo vrjednovanje stvarnosti, potreba rada i zauzimanja za zemaljske stvarnosti, sve su to elementi sadržaja zbog kojih Pavao hvali ili poziva svoje naslovnike kad im sebe stavlja kao uzor ponašanja, odnosno oponašanja., Starting from the fact that Paul was the only new-testament writer who calls his addressees to imitate him, we have researched the texts in which he is doing so. Since nowhere in his original texts Paul explicitly speaks about the content of imitating, which will appear later in deutero-Pauline documents, we could extract that content only from a wider context of his calls. We have found that the content of that call is always directed to Christ’s cross which was reflected in Paul’s life and which, though blasphemy to the Jews and madness to the Greeks, in various ways manifests its redeeming power exactly in concrete life situations of an individual and community. Sufferings because of the Gospel, togetherness, not discords, because of the cross, reappraisal of reality, necessity to work and pleading for earthly realities, all these are the elements of the contents because of which Paul either praises or calls his addressees when giving himself as a model of behaviour, i.e. of imitation.

Psihološka analiza religioznog razvoja mladih otkriva da njihov duhovni život odražava osnovno psihološko stanje njihove dobi. U tom razvoju posebno mjesto imaju sposobnost za suosjećanje s patnicima, oduševljenje za visoke ideale i spremnost da se stupi u osobni odnos s Bogom, odnosno s Isusom. Te značajke postaju prepoznatljive i u duhovnosti mladih. Poseban vid svetosti, često karakterističan upravo za mlade, jest mistika patnje, koja se analizira na primjeru mlade vjernice Chiare (Luce) Badano, The psychological analysis of the religious development of youth reveals that their spiritual life manifests the general psychological situation of their age. A central aspect of this development is the ability to confront those that suffer, aspiration for high ideals and readiness to have a personal relationship with God, that is, with Jesus. These characteristics are recognizable in youth spirituality. One aspect of holiness often characteristic for youth is the mysticism of suffering, which is apparent in the example of Chiara (Luce/Light) Badano., Eine psychologische Analyse der religiösen Erziehung der Jugendlichen entdecke, dass ihr geistliches Leben eine grundlegende psychologische Situation ihres Alters reflektiere. In dieser Entwicklung nehmen die Fähigkeit für Empathie mit den Leidenden, Enthusiasmus für hohe Ideale und Bereitschaft, mit Gott beziehungsweise Jesus in eine persönliche Beziehung einzutreten, einen besonderen Platz. Diese Charakteristiken werden auch in der Geistlichkeit der Jugendlichen erkennbar. Eine besondere Sicht der Heiligkeit, oft charakteristisch gerade für Jugendliche sei das Mysterium des Leidens, das am Beispiel der jungen Gläubige Chiara (Luce/Licht) Badano analysiert werde.

Članak nudi uvod i filozofski pristup biblijskim mudrosnim knjigama: Propovjedniku/Koheletu, Jobu i Pjesmi nad pjesmama. Ove tri knjige duboko su filozofske. Naposljetku i postoje samo tri filozofije života, a svaku od njih predstavljaju te knjige: život je ispraznost, život je trpljenje, život je ljubav. Ovo objašnjenje podsjeća na veliki Danteov ep Božanska komedija. Ljubav je naposljetku odgovor na Propovjednikovo traženje, alternativa ispraznosti, nadilaženje trpljenja i pravi smisao života. Te su knjige kratki sadržaj bogoslovnih kreposti vjere, ufanja i ljubavi te "osnovni sažetak duhovne povijesti svijeta"., The article offers both an introductory as well as a philosophical approach to the biblical wisdom books of Ecclesiastes/Quoheleth, Job and Song of songs. These three books are indeed profound books of philosophy. Because there are ultimately only three philosophies of life and each one is represented by only these books of the Bible – life is vanity; life is suffering; life is love. This explanation is reminiscent of Dante’s great epic The Divine Comedy. Love is the ultimate answer to Ecclesiates’ quest, the alternative to vanity, the overcoming of suffering and the true meaning of life. These books are the epitome of the theological virtues of faith, hope and charity and “an essential summary of the spiritual history of the world”.