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Autori donose u prvom dijelu temeljne postavke i poslanje službenoga i teološkoga nauka Crkve, koji je utemeljen na stvarnosti jedne i nepromjenljive objave i istine Duha Svetoga. Dokumenti učiteljstva i teološki nauk uvijek su svjedočanstvo vjere i poticaj vjerskomu životu, kao i svojevrsni odgovor na nove okolnosti i pitanja koja se pojavljuju. U drugom dijelu rada izneseni su podatci o osnutku i načinu djelovanja Međunarodne teološke komisije, nabrojeni su dokumenti i njihova važnost, otvorena pitanja i poticaji koji proizlaze iz djelovanja i dokumenata. U završnom dijelu pojašnjena je važnost crkvenoga nauka, kao i suodnos s teologijom., In the first part of the paper, the authors present the basic principles and mission of the official and theological teaching of the Church, which are based on the reality of the one and unchangeable proclamation and truth issuing from the Holy Spirit. The Word of salvation needs to be brought to people of all backgrounds, cultures and times, and it needs to be expressed in new and comprehensible terminology. Therefore, the magisterial documents and theological studies are always a testimony of faith and an incentive to the religious life, as well as a kind of response to new, altered circumstances and questions that arise. The manner in which the Word of God — which is unchanging — is interpreted, and the testimony of the faith of teaching theology must take the form of a professional discussion, fraternal conversation and mutual cooperation. The second part of the work presents data on the establishment and mode of operation of the International Theological Commission (Commissio Theologica Internationalis, CTI), which has published 30 documents since it was founded in 1969. Current issues from various disciplines of systematic theology are explained in several ways in the form of theses and presentations. The paper puts forward the titles of documents and a review of their importance, open questions and incentives that have arisen as well as the documents themselves.

Pojam autoriteta, napose kako ga vidi Hannah Arendt, nužno je jasno odijeliti od pojmova vlasti i moći. Autoritet pojmovno dolazi prije vlasti i predstavlja njeno utemeljenje. Pojam je nastao od latinske riječi auctoritas, a svoje izvorište ima u antičkomu Rimu u kojem su autoritet, religija i politika bili snažno povezani. U kasnijim povijesnim razdobljima autoritet se iz polja transcendentnoga spuštao u polje svjetovnoga, što je rezultiralo pozicioniranjem autoriteta u narod. To se nije odvijalo u skokovima nego u dugom nizu stoljeća. Takav pomak može biti okarakteriziran kao progresivan, no istraživanjem filozofijske literature dolazi se i do zaključka da je jedna od posljedica bila ta da se moderni autoritet našao u krizi. Razlog je tomu što narod, kao nositelj autoriteta u smislu vezivanja za temelj, ima pravo od političara, koji su birani na određeni mandat, u obnašanju vlasti zahtijevati izvršenje svih zahtjeva koji se pred njih postave. Ukoliko političari ne riješe spomenute zahtjeve naroda, utoliko ih je lakše nego ikada prije u povijesti smijeniti s pozicije obnašanja vlasti. Radi se o svojevrsnoj krizi modernoga autoriteta kojoj se na prvi pogled ne nazire rješenje. Ova kriza, također, još jednom iznosi na vidjelo ontološke temelje autoriteta koji su tek prividno prevladani u demokratskom društvu. Stoga, da bi se ona razriješila treba još jednom razmotriti temelje same demokracije. Početci demokracije ustanovljeni su u antičkoj Grčkoj, a demokraciju kakvu poznajemo danas uvelike su kroz njenu povijest oblikovale ideje slobode, jednakosti i ekonomske proizvodnje. Isprva sramežljivo, potom sve snažnije, te ideje su od pojavljivanja do čvrstoga etabliranja prošle put koji je trajao gotovo nekoliko stoljeća. Međutim, poduzetim istraživanjem demokracije postaje jasnije da se dijagnoza o napetosti modernoga autoriteta iznova potvrđuje. Čini se da odgovor na krizu modernoga autoriteta ne može doći iz postojeće paradigme demokracije, pa ga upravo zato treba tražiti izvan nje. Upravo u pojavi tehnike, koja prodire u pojam demokracije putem tehnike povezanih blokova (eng. blockchain) pronađena je naznaka koja bi mogla trasirati put do razrješavanja krize modernog autoriteta. No prije istraživanja tehnike povezanih blokova valja istražiti i sâm pojam tehnike. Istraživanjem navedenoga pojma ustanovljeno je da potencijal oslobođenja krize modernoga autoriteta ne dolazi po tehnici povezanih blokova ni iz tehnike po sebi, nego iz odnosa čovjeka i tehnike. Čovjek i tehnika u dihotomičnom su odnosu te kao takvi usko povezani od sâmih začetaka ljudskoga roda. Naime, čovjek je oduvijek živio s alatima (grč. tekhne) i konstantno je morao učiti o njima i njihovoj primjeni. Bitno je naglasiti da čovjek nikada nije zaboravio da tehnika, iako mu olakšava život, ne smije nad njime preuzeti primat. Čovjek se u tomu suživotu konstantno podsjećao da je tehnika u položaju objekta, a da je on sâm subjekt koji njome upravlja. Isti je slučaj i kod tehnike povezanih blokova koja predstavlja tehničku okosnicu digitalne demokracije – čovjeku se valja podsjetiti da je on politički subjekt i da je, u tom kontekstu, on taj koji je nositelj političkoga autoriteta, a ne tehnika. To znači da vezivanje za temelj završava na čovjeku koji na sebe preuzima odgovornost odlučivanja. Prilikom toga podsjećanja, čovjek preuzima individualnu odgovornost za djelovanje u zajednici, a njegova aktivna participacija može djelovati na decentralizaciju autoriteta, u smislu decentralizacije odgovornosti. Na taj se način moderni autoritet može izvesti na put izlaska iz trenutne krize i primaknuti korak bliže autentičnijoj aktualizaciji demokracije, ali i njezinog osnaživanja jer decentralizacija podrazumijeva aktivniju participaciju većeg broja subjekata koji tako konačno aktualiziraju svoju ulogu u demokratskom procesu. In the beginning of this doctoral thesis, I will discuss the difference in meaning of authority and political authority. For that purpose, I will use Platonʼs Crito, debate between Huemer and Layman, as well as works of Renaut, Arendt and Weber. The semantic difference between terms of authority, power and political authority has its roots, as Hannah Arendt pointed out, in ancient Rome. The concept of authority among the Romans was strongly connected to the concepts of religion, tradition and politics. The term authority comes from the Latin auctoritas which means ʻbinding to the foundationʼ and is opposite from power (lat. potestas). In Rome, the source of power is positioned in the Senate, and the senators present themselves as reincarnations of the founders of Rome. Also, Senators can interpret the Roman constitution as the founders of Rome would have done it back then. Furthermore, Arendt points out that auctoritas comes from the Latin verb augere, which means ʻto increaseʼ, because it was the responsibility of the senators to increase the foundations of authority. The concept of authority, as Romans knew it, was incorporated into a political institution, the Roman Senate. There was a saying – potestas in populo, auctoritas in senatu sit, which means that, while power resides within the people, Senate has all the authority. Romans separated authority from power, which leads to the conclusion that those two terms were established as opposite concepts. Namely, authority has its roots in the past and power in the present. Religion also played an important role in ancient Rome and it was the connective tissue between power and authority. The term religion comes from the Latin re-ligare, which means ʻbindingʼ (to the foundation). Politics, religion and tradition, as Arendt suggests, were closely intertwined in ancient Rome. After beforementioned analysis, I will present definitions of power, authority and political authority. Political authority, therefore, means having the legitimacy of making a decision which the majority of citizens obey. Power is the very act of making and implementing a decision that affects the lives of people in a particular state. Political authority and power are different concepts, and they also differ with regard to the concept of authority. Authority does not only represent an influence on someone, but based on the concept of auctoritas, the very foundation of political authority. Conceptually, it comes before political authority and before power, and its origins are derived from the Romans. The Greeks did not have anything similar to Roman notion of auctoritas and that can be partly confirmed with analysis of Aristotleʼs Politics. Aristotleʼs notion of authority in Politics is similar to three terms in Greek – archē, kurios and crisis. However, that is nowhere near the meaning Romans produced and because of that we can only talk about reconstruction of the similar concept within Aristotleʼs Politics. Reconstruction can be done in three directions: authority as protection from evil people, authority as an improver and promoter of interactions in society and authority as a result of common interest. At this point of discussion, we might ask ourselves why is it that the concept of authority is so important. In order to get an answer to that question, it will be researched what happens to authority when it is inverted and what consequences this inversion carries with it. For that purpose, thoughts of Hannah Arendt on totalitarian government will be consulted. Arendt points out that one of the symptoms of totalitarianism indicates the absence of hierarchy. The lack of hierarchy creates an impersonal system where disrespect for the law is the modus operandi. Arendt claims that authority cannot function within totalitarianism because there is no hierarchy as a prerequisite, there is no structure, there is just lack of real power and general weakness of the Government. Moreover, Selak Raspudić, a Croatian philosopher, will add to this topic that totalitarianism implies the rule of disorder, a world in which authority is invisible, which inevitably leads to self-destruction of man. The rest of the symptoms of totalitarianism include: the absence of hierarchy, cruel formlessness, disrespect for the law and the accumulation of official apparatus. However, these are not the worst consequences, as the cruelest manifestations of totalitarian regimes are concentration camps. Arendt will conclude that those camps are the true central institutions of totalitarian organizational power. All of these symptoms are the direct result of inversion of authority which clearly indicates the importance of its existence in society. That is why it is interesting to notice how Max Weber and Arendt somehow direct the discussion about authority towards the framework of democracy. In order to better understand how authority acts within democracy, Alain Renaut introduces the authority of the Ancients and the authority of the Moderns. He argues that at one point in history the authority of the Ancients was replaced by a new, modern authority. Wilhelm von Humboldt was among the first philosophers who pointed out this phenomenon by dividing states on the Ancient and Modern ones. Ancient states were most concerned about the overall development and upbringing of a human being in accordance with virtue ethics, while modern states, writes Humboldt, paid most attention to prosperity and productivity. The main question facing the Moderns became how to increase the power that has weakened itself by setting limits in order to establish the foundation of power. Modern government guarantees freedom to people who can use it not only to question it but also to destroy it. According to Renaut, this is the principle of modern-day democracy that is constantly subjected to judgment, change or even overthrowing the elected Government. How did this happen? The people (Greek demos) became the successor of the Roman auctoritas. The foundation of authority positioned itself in demos, and apart from the substantial positional shift of authority, demos is in a constant pursuit to increase its authority based on the Roman principle. On the other hand, elected officials are initially limited in exercise of their power, which makes them unable to do their task properly. Also, elected officials have the power to make decisions, but they cannot increase authority as it is positioned in the demos and not in the Government (which would be the senators in ancient Rome). With regard to the described, the situation of modern authority could be characterized as a state of crisis, namely, as a crisis of modern authority. Arendt agrees that the traditional form of authority has experienced a breakdown and believes that authority can best be rehabilitated through revolution, highlighting the example of the American Revolution. However, a careful study of her thought leads to the conclusion that she too could agree that modern authority is in crisis. Democracy seems to be a system that simultaneously enables the emergence of authority and its crisis. We will try to answer why this is so in the next chapter, where we will try to find the essence of democracy and what this term represents. The research quest will begin with Plato, Aristotle, Cicero and Thomas Aquinas. For Plato, democracy represents wrong form of organization of the state. Other wrong forms include timocracy, oligarchy and tyranny. Plato points out that democratic rule arises as a result of the degradation of oligarchy. Plato was followed by Aristotle, who believed, in regards of the exercise of power, that power can be exercised by one person, a group of people or a multitude. With this in mind, Aristotle distinguishes between the correct and incorrect types of government. The right types of government strive to work for the common good and they are kingdom, aristocracy and constitutional government, while their opposites are tyranny, oligarchy and democracy. Cicero has a significant impact in the beginnings of the concept of democracy. In Ciceroʼs work De re publica, Scipio Africanus states that the state (Latin res publica) is a matter of the people. Scipio adds that if the nation wants to survive, it must necessarily adopt some kind of decision-making process. Decision-making in the state could be managed by one, a few or many. Although he admits that in case of necessity he would give primacy to the royal government, Scipio claims that the best type of decision-making is composed of all three decision-making types. Additionally, in this context it should be mentioned that democracy represents an incorrect type of government for Thomas Aquinas as well. Philosophers of the Antiquity and the Middle Ages are responsible for establishing the beginnings of the framework of democracy. In the works of Aristotle, Plato, Cicero and Thomas Aquinas, two key features of democracy are clearly outlined – freedom and equality. Although the ideas of equality and freedom in the context of democracy appeared in the Classical period, there were no thinkers who would recognize the people as an essential and unavoidable component in the exercise of power until the Early Modern period. This changed with Machiavelliʼs Il Principe where he tried to somewhat persuade Lorenzo Medici of the importance of winning the people over in the exercise of power. By carefully reading Il Principe, it can be established that Machiavelli tried to direct Medici with recommendations to exercise power with the support of the people, or to rule in popular-democratic direction, so to speak. A few centuries later, Rousseau praises Machiavelli for skillfully serving Il Principe to rulers presenting it as an aid to their rule, when in fact it was a first book of the Republicans. Machiavelliʼs Il Principe for the first time puts the people in a more equal position with the ruler, a position with more respect and recognition. Centuries later, from the idea of more equality between the people and the ruler emerged the concept of republicanism from Rousseau. Rousseau placed equality within the framework of law and considered it to be the crucial element in governing the state. Rousseauʼs contemporary, Montesquieu, pointed out that in a republic, the sovereign power rests with the people as a whole and it is mediated by democracy. For Montesquieu, democracy represents a subtype of republicanism. He also argues that there are two basic laws in democracy. The first one regulates how ballots are submitted, and the other basic law of democracy is that the people should make laws by themselves. In the context of the idea of equality with a focus on laws, Kant is also one of the philosophers worth the mention. His doctrine of the state is based on law, but even more importantly, on eternal peace. For Kant, the equality of all citizens with subordination to legislation is one of the fundamental principles of the republican constitution whose ultimate purpose is to achieve eternal peace. The equality of all citizens is most important in Kantʼs philosophy, which is slightly opposed to Tocqueville who emphasizes the equality of conditions that helps shape the laws in a state, sets maxims for the holders of power to follow and at the same time creates favorable habits of citizens resulting in positive public opinion. Tocqueville went on the study visit to USA where he found a lot of positive elements in its democratic system. When he will emphasize the positive elements of American democracy, he will mention that the reasons for greatness of the American people derive from its laws and customs. Along with the universal right to vote, Tocqueville singles out the jury system as a powerful tool that Americans use to establish democracy. Machiavelli, Rousseau, Montesquieu, Kant and Tocqueville made contributions to the idea of equality that eventually ended up as a significant element of modern-day democracy. One of the ideas that also made impact on democracy as we know it today is the idea of liberty. English philosopher John Locke is largely responsible for paving the way for this idea. Locke argues that a human being possesses liberty on the basis of which he can decide to unite with other free people and set up the first Government. This idea created what we now know as liberalism and in its first years of existence it was used as an argument opposing absolutism. In this line of thought, just many centuries later, the modern thinker John Rawls appeared. Key question which concerns him is how is it possible that over time there exists a fair and stable society of free and equal citizens who remain deeply divided by reasonable religious, philosophical and moral doctrines. This question also shows how liberalism evolved from Locke to Rawls. In the discussion about the modern intellectual contribution to liberalism, another important thinker is mentioned in this doctoral thesis, a man who also undoubtedly left a great mark in this context – Isaiah Berlin. Berlin argues that there are two concepts of liberty, namely negative and positive one. Berlin proposes the thesis that the negative concept of liberty is to be free from and consists in ensuring protection from the interference of others in private affairs. Positive freedom, on the other hand, represents freedom to decide for something. Berlin, therefore, believed that political liberty represents the domain of action without interfering from others, that is, if someone prevents one from doing what he wants, then he is not free. The third idea that shaped democracy as we know it today is that of economic production that shapes the political superstructure of the world. Origin of the idea can be traced back to Karl Marx. Accordingly, Abensour claims that it would be wrong to conceptually limit oneself in the study of Marx and consider only his thoughts on the bourgeoisie, the family or civil society, because by doing so one would ignore his effort to find the root which would be authentically political subject in whose place lies demos. According to Abensour, the center of all meaning of the state for Marx is located in the demos. He also points out that the concept of a democratic state is an illusion, and the fullness of democracy is achieved in its establishment against the state. In the Communist Manifesto Marx presents the idea that the structure of society is based on economic production which constitutes political and intellectual history of each historical epoch. History, according to Marx, is nothing but the history of the class struggle between those who exploit, i.e., the bourgeoisie, and those who are exploited, i.e., proletariat. Marx thinks that the proletariat should overthrow the bourgeoisie from power and win the battle of democracy which would essentially mean to centralize production in the hands of the state. In doing so, favourable conditions for communism would be established and that would mean the abolition of private property. Furthermore, according to Marx, the communists are the most advanced and the most resolute section of the proletariat and based on this, they have the ability to place political power in the hands of the proletariat who would go on to work for the interests of the majority. Marxʼs theory of economic production also means harsh criticism of liberalism as liberalism favours right to own and protect private property. Years after Marx, one who would agree with him on certain points would be Jacques Rancière. Rancière thinks that we as a society do not live in a democracy but in states that have oligarchic laws. The hatred, instead of being directed at the oligarchic system that stands masked behind democracy, turns to democracy as a concept. Hatred, however, can only be used to support an oligarchic system, and in that case, democracy serves as a great tool. Democracy can take a large amount of criticism without offering a solution because the democratic paradox is impossible to solve. To sum up the research about democracy, modern perspectives of democracy are also considered. There will be analysis of Aron on democracy and totalitarianism, Lijphartʼs thoughts on concept of consociational democracy, Dahlʼs perspective that could be considered as a political science aspect on democracy and deliberative perspective of Habermas. However, after an extensive analysis of the concept of democracy and an attempt to penetrate into its essence, no answer was obtained on how to solve the crisis of modern authority. For this reason, in the continuation of the paper, the concept of technology paired with democracy is considered as a possible solution. Heidegger points out that the essence of technology has two meanings. Technology threatens manʼs relationship with the essence of truth, and at the same time directs man to stand next to that essence of truth. It seems that Heideggerʼs statement leads to the conclusion that the use of technology has a dual character. Namely, technology can be dangerous and that must never be forgotten, but at the same time it can enable many things that have a positive effect on the human race. Following Heidegger, Stieglerʼs definition of technology is also analysed in the doctoral thesis. According to Stiegler, technology is the skill by which a certain material is transformed into a product. With this in mind, one can rightfully ask the question: Does the technology serve humanity or does it serve tekhne itself? Stiegler claims that there is a historical dichotomy between the evolution of man and tool (or tekhne which is the root of technology), and in his thoughts he goes so far as to state that the Greek polis also arose because of the tekhne. Stiegler then goes on to criticize Heidegger, considering that his thought about technology was carried out through an instrument that had already been instrumentalized. In other words, man is already thrown into the world of pre-existing technology through which he himself exists and confirms this by using tools, and Heidegger failed to see this. Basically, Stieglerʼs criticism of Heidegger boils down to the fact that Heidegger already thinks of technology through the technological. In addition, Stieglerʼs criticism of Heidegger more clearly demonstrated his thought on the co-constitutional relationship between logos and tekhne. At this point, we might rightfully ask what is the connection between technology and democracy. The answer to that question is that in the merge of technology and democracy digital democracy arises. Digital democracy represents a technical innovation that combines aspects of direct and representative democracy. First of all, it means digital platform, software tool, that aims to allow its users to express their opinion in order to make a final decision for the benefit of the community. Expressing opinion or voting stands out as the most important element of digital democracy. Voting takes place via digital platform and must be safe, transparent and anonymous. Technology that is considered as a possible provider of these values is blockchain. Blockchain represents a distributed and decentralized peer-to-peer network of computers that enables direct data transactions between nodes within the system, thus eliminating the need for mediation and a third party. The system remembers all data transactions and stores them in a distributed ledger. Transactions are stored in blocks that stack on top of each other in a chain form, hence the name block-chain. This technology aims to build and preserve trust and integrity in the system which is achieved through two components: hash technology and cryptographic technology. For the blockchain technology to be considered as the technical backbone of digital democracy, it must enable voting to be carried out safely, anonymously and transparently. After a detailed analysis of its comparative advantages and technical and nontechnical limitations, it is determined that it has the technical capacity to be used as the backbone of digital democracy. However, there is also a possibility that the blockchain will take place of authority in digital democracy. In that case, foundation of political authority is not drawn from the people but from technology. Man is given the possibility to shift the responsibility of decision-making and social action from himself to technology, and if this possibility is accepted, then man dislocates himself from the position of a political subject. The only obstacle in positioning as a political subject is man himself. Blockchain belongs to the probabilistic technology and works on a principle designed by man. In order for the people to truly manifest their freedom and for the crisis of modern authority to be solved, it is necessary to focus on the relationship between man and technology. In this relationship, if a person refuses to become an object of technology, namely tekhne, this person re-establishes itself as a political subject. Hence, the foundation of authority in digital democracy is created in beforementioned relationship between man and technology. One of the most important elements of beforementioned relationship is how technology will be used. What is meant by that? Blockchain as the technical backbone of digital democracy is part of a long and well-known diachronic process of human adaptation to the world around them. The emergence of new technical discoveries represents a challenge that requires adaptation anew, and one of the ways of adaptation is the distinction between good and bad use of technology. In this context, good use implies the use of technology as a tool that achieves efficiency in solving certain problems. It means that technology does not assume primacy in the relationship between man and technology, but represents an equal member of the co-constitutional equation. Bad use, on the other hand, would indicate the predominance in the human-technology equation on the side of the technological, which implies that technology takes primacy in decision-making, and man absolves himself of this responsibility by transferring it to a tool. In order to use the technology well, one of the proposed options is to start with how-to education from young age in the school system. In this case the process of epiphylogenesis, that is, learning mediated by technology, is very important. The goal of epiphylogenesis is to ensure that the memories of our ancestors are not lost and forgotten, but embedded in technology. If we translate Stieglerʼs thought into the context of this work, the crisis of modern authority can be resolved in the relationship between man and technology. The point is to maintain the balance of the relationship, whereby there must be no predominance on the side of technology. According to Stieglerʼs philosophy, authority in digital democracy does not require return to the political, since the political and the technical are one. However, the place of political authority can very easily be taken over by technology, which would lead to an even greater default of modern authority, whereby its crisis would not be resolved. By conducting epiphylogenetic education on the responsible use of technology, it is possible to promote the establishment of balance in the relationship between man and technology, thereby enhancing the path of liberation and not the path of default. However, the path of education about responsible use is not at all easy to reach and depends as much on systematic as on individual efforts. According to Selak Raspudić on this matter, the epiphylogenetic process is increasingly difficult to maintain because modern technology causes a loss of memory, which is crucial for man to be reminded of his role in relation to technology. One of the consequences of aforementioned issue is that technology has enabled man to escape from himself. Such modern man is constantly a subject to a fast-paced lifestyle and is looking forward to new adventures that he will be able to share on social networks. Taking into account all of the above, a solution to the crisis of modern authority can be found in the relationship between man and technology. Reaching this solution would also mean the decentralisation of authority and more authentic version of democracy, but reaching this point is by no means one-dimensional process. That conclusion can be partly confirmed through Berardiʼs work as he mainly criticizes modern technology in conjunction with politics and economics. Berardi reaches the conclusion that politics is technical in its core, what he considers to be a negative trait and in further research he turns to economics, wondering if politics is turned towards itself and if it became technical, can economics be the science that will save the system. Berardi points out that the economy has become a hyper-reality, an artificial world that has lost touch with the real conditions of production. He explains that with the digitization of production, capital becomes more abstract which makes it more obscure and with that it reinforces hermeticity and alienation from the real world. In the conclusion of the thesis, relationship between man and technology represents key component for solving the crisis of modern authority. Technology offers great number of options in digital democracy, and as long as individual treats and uses technology as a tool, a person will establish itself as a relevant political subject. Namely, through epiphylogenetic learning about the responsible use of technology, man positions himself in relation to technology as a political subject who does not give technology the place of authority. By maintaining balance in beforementioned relationship, man will have a chance to realize that it is his responsibility to be an active individual in the society, what will turn democracy into more authentic system and authority will become more decentralised.

Cilj ovog istraživanja bio je ispitati stavove studenata o njihovom odnosu s roditeljima te njihovu percepciju roditeljskog autoriteta i roditeljskog ponašanja. Također, pokušalo se objasniti ulogu roditeljskih stilova na razvoj djece i njihovo ponašanje te istražiti kakvu ulogu roditeljsko ponašanje ima na odnos roditelj - dijete. U istraživanju su sudjelovala 264 sudionika u dobi od 18 do 29 godina koji su tijekom provedbe istraživanja bili studenti različitih fakulteta u Republici Hrvatskoj. Rezultati dobiveni ovim istraživanjem ukazuju na određene poteškoće prilikom definiranja optimalnog roditeljskog odgojnog stila za razvoj djeteta, ali i otvaraju mnogobrojna pitanja vezano za društvo koje sve više ima utjecaj na odgoj djece, ali i na odnos roditelj - dijete. Ovim istraživanjem je utvrđeno kako su studenti svjesni da je određena vrsta roditeljskog autoriteta potrebna za normalno funkcioniranje obiteljskog sustava te odnosa roditelja i djece pri čemu većim autoritetom smatraju majke.

Cilj ovog rada je usporediti i analizirati odgojne modele dvaju velikih prosvjetiteljskih ličnosti, Immanuela Kanta i Jean-Jacquesa Rousseaua, te kroz teorijske uvide u njihovo razumijevanje pojmova discipline i autoriteta sagledati moguće teškoće i probleme u njihovim odgojnim modelima i razmatranjima. Rad je motiviran sljedećim istraživačkim pitanjima: zašto kod Jean-Jacquesa Rousseaua nailazimo na protivljenje iskazivanju autoriteta, dok je kod Immanuela Kanta to važno, te s kojih polazišta i na koji način svatko od tih autora analizira pojam autoriteta i povezuje ga s ponašanjem buduće odrasle osobe u građanskom društvu? Zatim ćemo razmotriti ulogu discipline kod Immanuela Kanta i J.-J. Rousseaua, a potom kako se u praktičnom smislu cilj odgoja odražava na zadaće i ulogu odgajatelja/ učitelja u odgojnim modelima ovih autora. Rad se zaokružuje prikazom pedagoških načela u suvremenom kontekstu obrazovnog sistema. The aim of this master thesis is to compare and analyze the educational models of two great Enlightenment figures, Immanuel Kant and Jean-Jacques Rousseau, and to see, through theoretical insights into their understanding of the concepts of discipline and authority, possible difficulties and problems in their educational models and considerations. The thesis is motivated by the following research questions: why in Jean-Jacques Rousseau's work do we encounter opposition to the expression of authority, while in Immanuel Kant it is important, and from which starting points and how each of these authors analyzes the concept of authority and connects it with the behavior of future adults in civil society? We will then consider the role of discipline in Immanuel Kant and J.-J. Rousseau, and then how in practical terms the goal of education is reflected in the tasks and role of educators/teachers in the educational models of these authors. The thesis culminates with the display of pedagogical principles in the contemporary context of educational system.

Osnivatelj škole Summerhill, A.S. Neill je svojim specifičnim pristupom stvorio školu po mjeri djeteta koja u središte pozornosti stavlja samo dijete s njegovim potrebama. Odgoj u slobodi koji djetetu daje mogućnost izbora i razvoja prema vlastitim interesima u konačnici za cilj ima odgoj sretne osobe. Iako često izvrgnut sumnjama i propitivanjima kako od strane roditelja tako i od stručnjaka, Summerhill je sada već skoro stoljetnom tradicijom dokazao da sloboda koja se poklanja s povjerenjem i ljubavlju za posljedicu ima razvoj sretnih i stabilnih mladih osoba. U radu su dotaknuta pitanja moralnog i religijskog odgoja, odnosa roditelja i djece, problematika s kojom se susreće organizacija nastave u Summerhillu, sloboda i njen utjecaj na disciplinu. The founder of the Summerhill School, A.S. Neill used his specific approach to create a school fit for a child, a school that puts child’s needs at the centre of attention. Upbringing based on freedom that gives a child freedom of choice and development following personal interests finally has a good of upbringing a happy person. Although often doubted and second guessed, both parents and experts, Summerhill has pro now with its almost one hundred old tradition, that freedom given with trust and love will inevitably raise happy and stable young adults. In the paper, the question we raised dealing with religious and moral upbringing, relationship between parents and children, issues met when organising classes in Summerhill, freedom and its importance to discipline.

Rad prikazuje dinamičnu obiteljsku i društveno- političku sliku Senja u prvoj polovici 19. stoljeća kroz kategoriju odnosa moći i fenomena autoriteta. Ta je dinamika vidljiva u romanu Vjenceslava Novaka Posljednji Stipančići zbog čega je zanimljivo uspostaviti međuodnos književnosti i historiografije na konkretnim primjerima. Budući da je u 19. stoljeću moć, na prvu, najvidljivija u sustavu patrijarhata, rad će pokušati dati postmodernističku sliku kompleksnosti takve moći (Foucaultova mikrofizika moći) i prikazati njenu dinamiku u strukturama svakodnevnog života te u kontekstu širih društvenih promjena.

Rad obuhvaća koncepte optimalne razredne atmosfere, discipline, razrednog menadžmenta, nastavničkog autoriteta te korištenje nastavničkih strategija i metoda kod upravljanja razredom i disciplinom u razredu. Svi navedeni koncepti se trebaju razmatrati u međuodnosu koji na određeni način predstavlja ovisničku crtu navedenih koncepata, gdje se nijedna stavka ne može promatrati zasebno ako uzmemo u obzir jedan razred s učenicima. Nastavnikov autoritet se ne može promatrati bez učinkovitog upravljanja razredom ili razrednog menadžmenta, na koji se nadovezuju određena pravila ponašanja i disciplina. Sve se to sagledava kroz prizmu metoda i strategija koje nastavnici koriste da bi učinkovito upravljali razredom i postavili čvrst i vjerodostojan autoritet. Važno je da nastavnik ostvari balans i harmoniju u manevriranju uspostavljanja autoriteta i provođenja discipline u razredu te da usvoji metode i tehnike koje će se kroz praksu pokazati učinkovitima. Budući da su ti koncepti jako važni za nastavničku praksu, provedeno je kvalitativno istraživanje osnovnoškolskih predmetnih nastavnika u Zadru (od 5. do 8. razreda) kako bi se utvrdilo mišljenje nastavnika naspram razrednog menadžmenta, discipline, autoriteta, kao i koje metode nastavnici koriste u uspostavljanju discipline u razredu. U istraživanju je sudjelovalo 10 nastavnika, gdje su nastavnici odgovarali na pitanja u obliku polustrukturiranog intervjua. Provedbom istraživanja utvrđeno je da nastavnici koriste određene metode kod uspostave discipline, kao što su postavljanje pravila ponašanja, opomene, ispitivanje, razgovor nasamo s učenikom, ili metodu pohvale ili kazne. Nastavnici također razmatraju čimbenike zbog kojih određeni učenici manifestiraju neprikladno ponašanje, potiču učenike da sudjeluju u izradi pravilnika i donošenju odluka u razredu, kao i demokratski stil vođenja. Svrha rada je sagledati koliko su učinkovite metode koje nastavnici koriste kod upravljanja razredom, te rasvijetliti i dati smjernice za poboljšanje određenih nastavničkih pristupa u poučavanju i vođenju razreda. The paper covers the concepts of optimal classroom atmosphere, discipline, classroom management, teaching authority and the use of teaching strategies and methods in classroom management and discipline in the classroom. All of the above concepts should be considered in a relationship that in a sense is a dependent line of these concepts, where no item can be observed separately if we take in consideration one classroom with students. The teacher's authority cannot be observed without effective classroom managing or classroom management, supplemented by certain rules of conduct and discipline. Everything is perceived through the prism of the methods and strategies that teachers use to effectively manage the classroom and establish a solid and credible authority. It is important for the teacher to achieve balance and harmony in maneuvering the establishment of authority and the pursuit of discipline in the classroom and to adopt methods and techniques that will be effective in practice. Since these concepts are very important for teaching praxis, the qualitative research of elementary school teachers in Zadar (grades 5 through 8) has been conducted in order to establish a teacher's opinion regarding classroom management, discipline, authority, and which methods teachers used to establish discipline in the classroom. Ten teachers participated in the survey, where teachers responded to questions in the form of a semi-structured interview. By conducting research, it was found that teachers use certain methods in setting up a discipline, such as setting behavior rules, warning, interrogating, discussing with the student, or the method of praise or punishment. Teachers also consider the factors of certain students inappropriate behavior manifestation, encouraging students to participate in drafting rulebooks and making decisions in the classroom as well as a democratic leadership style. The purpose of the paper is to see how effective methods are used by teachers in classroom management and to highlight and provide guidelines for improving certain teaching approaches in classroom teaching and guidance.

Rad, na temelju pripovijetke Emilijan Lazarević, autora Josipa Kozarca, propitkuje međusoban odnos između autoriteta u kontekstu patrijarhalne obiteljske zajednice i procesa formiranja sebstva. Obitelj u patrijarhatu imat će osobitu strukturu i regule, koje pojedinci trebaju usvojiti kako bi se formirali poželjni oblici ponašanja, s ciljem očuvanja zatvorenoga poretka. U pogledu toga relevantna je degradirana uloga ženskosti, pa se analiza referira i na rodnu problematiku unutar devetnaestostoljetnih društvenih normi. Princip odgoja ovdje postaje okosnicom rada jer je ovisan o položaju obitelji Lazarević u odnosu na ostale i težeće društvene skupine. Također, propitkuje se i problematika narcizma i to u kontekstu velebnoga sebstva i idealizirane roditeljske slike, što potječe od objekata sebstva odnosno roditelja i to u prededipskoj i edipskoj fazi razvoja ličnosti., This article uses the short story Emilijan Lazarević by Josip Kozarac to question the relationship among various authorities in the context of the patriarchal family and the process of self-formation. A patriarchal family has a special structure and rules that individuals need to adopt in order to form desirable forms of behaviour aiming to preserve the closed order of the community. In that regard, the degraded role of femininity is relevant, and therefore, this analysis also discusses gender issues within the 19th century social norms. The principle of upbringing is the cornerstone of this article because it is dependent on the position of the Lazarević family in relation to other social groups. This article also addresses the issues of narcissism in the context of a grandiose self and an idealized parental image, which originates from the objects of selfhood, that is parents, in the pre-oedipal and oedipal phases of personality development.

Ovaj rad bavi se Njemačkom između 2 svjetska rata, te pokušava pronaći uzrok ljudske podložnosti autoritetu i totalitarnim sistemima. Glavno pitanje na koje se pokušava odgovoriti u ovom radu je zašto ljudi pristaju na totalitarne sisteme i podržavaju ih, te zašto se ljudi općenito podređuju autoritetu. Analizom uvida i teorija raznih autora pokušalo se postići bolje razumijevanje autoriteta i totalitarnih sistema, te primjenom istih na kontekst Njemačke pokušalo se razumjeti zašto su ljudi podržavali nacističku vlast, a pritom i zašto ljudi općenito pristaju na takvu vrstu vlasti. Na kraju rada daje se odgovor na pitanje: je li moguće da u današnjem društvu (koje vjeruje u demokratske vrijednosti i jednakost) ponovo dođe do nastanka jednog društva poput nacističke Njemačke? Na temelju svega što je utvrđeno u radu, na to pitanje daje se potvrdan odgovor. This paper deals with Germany between the two world wars, and is trying to find the cause of human tendency to submit to authority and totalitarian systems. The main question that this paper tries to answer is why do people accept totalitarian systems and support them, as wel as why people submit to authority in general. By analysing the insights and theories of various authors, we tried to get a better understanding of authority and totalitarian systems and, by applying this to the context of Germany, get a better understanding of why people supported the Nazi government, as well as why people accept that kind of government in general. At the end of the paper an answer is given to the question: "is it possible that, in modern society that values democracy and freedom, another society like Nazi Germany rises again?" Based on everything that was said in the paper, we concluded that the answer to that question is affirmative.

Vrijeme u kojem živimo obilježeno je različitim krizama koje proizlaze iz procesa sekularizacije, globalizacije i hedonizma suvremenoga društva. spomenuti procesi zahvaćaju temeljne vrednote našega življenja. Obitelj koja je temelj cjelokupnoga društva danas je itekako stavljena u stanje krize, koja se na poseban način očituje u odsutnosti očeva u obitelji.

Ovaj je rad podijeljen na dva dijela. U prvom djelu autori nam na donose tumačenje pojmova savjesti i autoriteta prikazujući i njihov povijesni prikaz kako bismo mogli jasnije razumjeti današnje definicije koje spomenuti pojmovi sa sobom nose. Drugi dio rada prelazi na konkretizaciju suodnosa savjesti i autoriteta u moralnom odgoju pojedinca. Autori u radu jasno prikazuju nekoliko vrsta različitih autoriteta koji obilježavaju čovjekov život te njihov odnos prema pojedincu. Važan naglasak koji proizlazi jest da glas autoriteta nikada ne može ići iznad glasa savjesti koja je Božji glas u našoj nutrini. Stoga i cilj ovoga rada jest prikazati pojmove savjesti i autoriteta te stvoriti uvid u međuovisnost ovih dvaju pojmova u moralnom odgoju pojedinca.

Razmišljanja o formiranju novozavjetnog kanona često zanemaruju tvrdnje samih novozavjetnih tekstova, a sve u prilog usmjerenosti na njihove primatelje. Iako je posve jasno da kanonska evanđelja predstavljaju Isusovo učenje kao autoritativno, kritički proučavatelji Biblije, međutim, obično odbacuju ili zanemaruju predmnijevani autoritet samih pisanih tekstova Evanđelja. No takav se stav iznova propituje, a egzegeza pojedinih tekstova može potvrditi suprotstavljanje takvoj pretpostavki. Ovaj članak pretpostavlja da postoje četiri stadija objave, koji se impliciraju unutar četvrtog evanđelja. Autor evanđelja koristi odabrane pripovjedne umetke kako bi prenio postuskrsno sjećanje Isusovih učenika te njihovo razumijevanje i vjeru (2,22; 12,16; 20,9) kroz sjedinjenje starozavjetnih spisa (γραφή) i Isusovih riječi objave (λόγος), kao jedinstvenu božanski nadahnutu i autoritativnu poruku otkrivenu po Duhu Svetom (14,25-26). Stoga, samo autorovo pisanje evanđelja prenosi ovu objavu na svoje čitatelje (20,31) kako bi je mogli vjerovati i živjeti. Tako Ivanovo evanđelje, kao samo „Sveto pismo“, pruža, dakle, mogućnost čitateljima, kroz koju Isusovi kasniji čitatelji i učenici mogu iskusiti njegove znakove te stvarnost njegova života koja rezultira smrću i uskrsnućem, kao i samu njegovu prisutnost.

Pojam znanja u filozofskoj tradiciji ima dugu povijest, a posebno je naglašavan u razdoblju prosvjetiteljstva. Tada se znanje i razum kao preduvjet svakog znanja naglašavalo kao ono što treba čovjeku biti jedini putokaz. Kako bi pojam znanja što više naglasili, prosvjetitelji ga suprotstavljaju s pojmovima autoriteta i tradicije. Prema njima ovi pojmovi u sebi sadržavaju poslušnost i slijepo prihvaćanje stavova bez njihova propitivanja. Ovo je po njima nespojivo s čovjekom, koji treba stvarnost kritički promišljati te usvajati stavove samo na temelju kritičkog uvida, a ne na temelju tradicijskih zasada ili autoriteta. Oštru kritiku ovog prosvjetiteljskog stava pruža Hans Georg Gadamer, koji će reći kako znanje i autoritet nisu isključivi pojmovi, budući da se autoritet i stječe kroz znanje, tj. uviđanje kako netko posjeduje nadmoćniju razinu znanja, a ne kroz slijepu poslušnost. Također je za Gadamera bitno da istakne kako znanje nije moguće bez nekog predznanja ili pred-sudova (predrasuda) koje služe kao temelj svakom znanju.

Ovaj je rad podijeljen na dva dijela. U prvom djelu autori nam na donose tumačenje pojmova savjesti i autoriteta prikazujući i njihov povijesni prikaz kako bismo mogli jasnije razumjeti današnje definicije koje spomenuti pojmovi sa sobom nose. Drugi dio rada prelazi na konkretizaciju suodnosa savjesti i autoriteta u moralnom odgoju pojedinca. Autori u radu jasno prikazuju nekoliko vrsta različitih autoriteta koji obilježavaju čovjekov život te njihov odnos prema pojedincu. Važan naglasak koji proizlazi jest da glas autoriteta nikada ne može ići iznad glasa savjesti koja je Božji glas u našoj nutrini. Stoga i cilj ovoga rada jest prikazati pojmove savjesti i autoriteta te stvoriti uvid u međuovisnost ovih dvaju pojmova u moralnom odgoju pojedinca., This paper is divided into two parts. In the first part the authors interpret the concepts of conscience and authority giving also their historical account for the purpose of a clearer understanding of present definitions of these terms. The second part of the paper turns to the concretization of the correlation between conscience and authority in the moral formation of the individual. The authors clearly show several different kinds of authority that mark human life as well as their relation to the individual. An important emphasis that arises is that the voice of authority can never go above the voice of conscience, which is the voice of God within us. Therefore, the aim of this paper is to present the concepts of conscience and authority and to create an insight into the interdependence between these two concepts in the moral formation of the individual.

Ovome radu prethodi pet poglavlja u kojima želimo prikazati autoritet Otaca te povijesnu situaciju 4tog i 19tog stoljeća te zbivanja na Prvom vatikanskom saboru kroz Strossmayerove govore. U prvom poglavlju se dotičem nastanka autoriteta te odnosa između Crkve i države u četvrtom stoljeću. U drugom poglavlju prikazujem koncil u Niceji te iznosim problematiku sabora. U trećem poglavlju iznosim situaciju prije vatikanskog sabora, te u četvrtom i petom svom najdužem poglavlju se dotičem Strossmayera i njegovih govora. This article preceded of five chapters where I wont to demonstrate the authority of the Fathers and historical situation of fourth and nineteenth century at the First Vatican Council mostly through the Strossmayer speeches. In the first chapter I'll touched the occurrence of authority and relations between Church and State in fourth century. In the second chapter I showing council in Niceja and putting the issues of parliament. In the third chapter presenting the situation before Vatican council, and in the fourth and fifth my longest chapter I'll touches Strossmayer and his speeches.

Poslušnost i pokoravanje autoritetu od posebne je važnosti za današnje vrijeme. Pokoravanje se odnosi na situacije u kojima jedna osoba ili grupa ljudi prihvaća i izvršava zapovijedi i naredbe autoriteta. Istraživanje poznatog socijalnog psihologa, Stanleya Milgrama, jedno je od najpoznatijih istraživanja u psihologiji. Većina ljudi smatra kako ne bi nanijeli štetu drugima slušajući naredbe autoriteta, no rezultati Milgramovog istraživanja pokazali su suprotno. U ovome radu detaljno će biti opisan postupak provođenja njegovog eksperimenta. Kritičari smatraju da nije bilo etično provoditi takvo istraživanje te da se rezultati ne mogu generalizirati. Provedeno je mnogo replikacija ovog istraživanja kako bi se istražilo kolika je razina pokoravanja u današnje vrijeme. Nadalje, ovaj rad usmjerava se na proučavanje razloga koji dovode do pokoravanja i protivljenja autoritetu. Ljudi se pokoravaju zbog normativnih i informacijskih socijalnih utjecaja te je utvrđeno da pokoravanje prestaje kada dva autoriteta daju različite naredbe. U radu će se prikazati utjecaj autonomije, empatije, socijalne odgovornosti i potrebe za moći na pokoravanje. Svi navedeni korelati doprinose smanjenju pokoravanja, no smatra se da preuzimanje odgovornosti ima najvažniji utjecaj na pokoravanje, ali nije dovoljno istraženo. Osnovni cilj ovoga rada je utvrditi vrijede li Milgramove postavke i danas, odnosno ustanoviti je li se razina pokoravanja smanjila u odnosu na prije ili nije.

Novi mediji nisu samo sredstvo komuniciranja, nego »ambijent« u kojem svakodnevno »žive« milijuni ljudi širom svijeta. To je prostor u kojem se razvijaju novi načini komuniciranja, novi oblici povezivanja i oblikuju nova zajedništva. Polazeći od činjenice da živimo »u« i »s« virtualnim svijetom te da on snažno utječe na naš svakodnevni život, autori promišljaju o tome kako život u virtualnom svijetu utječe na iskustvo vjere. Posebnu pozornost posvećuju utjecaju internetske komunikacije na neke važne odrednice vjere: virtualni simbolički kontekst, novi oblici zajedništva, pitanje autoriteta, individualizacija i osjećaj pripadnosti., The new media are not only a means of communication, but an »atmosphere« in which millions of people throughout the world »live« on a day–to–day basis. This is a space within which new means of communication are developed, and there occur new ways of linking and forming of new communities. Considering the fact that we live »in« and »with« the virtual world and that it strongly affects daily life, the authors reflect on how life in the virtual world affects the experience of faith. In the paper, special attention is devoted to the impact of internet communication on certain crucial determinants of faith: virtual symbolic context, new forms of communities, the question of authority, individualization and the sense of belonging.

U radu se daju jezični savjeti o tome kako pravilno upotrijebiti riječi aplikacija, autoritet, divizija i rezolucija u određenim kontekstima.

Prema psihološkom razvoju djeteta crtež i slika jedan su od najboljih medija neverbalne komunikacije s djetetom. Dakle, dječji crtež možemo tumačiti kao jedno od sredstava pomoću kojeg dijete ostvaruje komunikaciju s okolinom. Ono putem crteža može izraziti svoje aktualne osjećaje te prijašnje iskustvo, želje, fantazije ili konflikte. Istraživanje će se baviti likovnim problemom prikazivanja vlastite obitelji kod djece predškolske dobi. Istražit će se usporedba prikazivanja članova obitelji s njihovim autoritetom i važnošću u djetetovu životu u nekoliko kategorija: veličina osobe, položaj osobe na papiru, detalji. Istraživanje će biti provedeno intervjuiranjem na uzorku od 25 djece dječjeg vrtića „Sunčica“ u Osijeku, koji obuhvaća djecu iz mlađe, srednje i starije dobne skupine. Na osnovu dječjih radova te intervjua, očekuje se da će dobiveni rezultati potvrditi postavljene hipoteze. According to the psychological development of a child, drawing and painting have proved to be one of the best means of non-verbal communication with a child. Therefore, a child's drawing can be interpreted as a way in which a child communicates with his or her environment. A child's drawing can express not only their current feelings but also their past experiences, they can imply their desires, fantasies, as well as conflicts. The study will focus on visual aspects of presenting a family by preschool children. Presenting family members according to their authority and importance in a child's life will be compared and researched in several categories: the size of a person, the person's position on the paper, details. The research will be done by interviewing a sample of 25 children attending the nursery school "Sunčica" in Osijek, which includes the children from the younger, middle and older groups. According to the children's works and interviews with them, it is expected that the results will confirm the assumed hypotheses.

Polazeći od činjenice da zapovjednik broda ima iznimnu odgovornost za cjelokupnu posadu broda, teret i sam brod, jasno je da mora stvoriti takve međusobne odnose među članovima posade kojima će do izražaja doći njegov autoritet kao ključne osobe za donošenje odluka. U ovom radu ćemo se osvrnuti na sve pozitivne i negativne aspekta autoriteta kao zapovjednikovog načina upravljanja brodom i posadom. S obzirom da i zapovjednici brodova imaju svoje ljudske prednosti, a isto tako i ograničenja, u drugom dijelu rada kroz studije slučaja pomorskih nesreća koje su dovele do značajnih promjena u sigurnosnim i pomorskim propisima, osvrnuti ćemo se na utjecaj autoriteta u tim događanjima.

Prisutnost moći, koja u javnom životu funkcionira i na vidljive i na nevidljive načine, iziskuje razvoj kršćanske etike moći, koja će usmjeravati Crkvu i njezine članove u svim relacijskim diskursima, kako s onima unutar kršćanskih zajednica tako i s onima izvan. Ključno pitanje kojim se u ovoj studiji valja pozabaviti jest: kako kršćani trebaju nositi i koristiti moć? Da bismo shvatili Isusovu koncepciju i uporabu moći, u studiji ćemo se fokusirati na narativnu analizu Evanđelja po Marku, s naglaskom na perikopi u recima 10, 42-45. Ondje nalazimo Isusovo djelo svjesne pokornosti i otkupljenja kao primarnu svetopisamsku sliku kršćaninova izričaja moći. Da bismo se pozabavili procesom formiranja normativne etike na temelju naše egzegeze, u istraživanju ćemo se koristiti kritičnom integracijom etičkih metodologija Richarda Haysa i Samuela Wellsa, služeći se slikama sluge, žrtve i šaloma iz samog narativa, kao biblijskoga formacijskog obrasca za formiranje kršćanske etike.

U ovom radu prvenstveno se bavimo autoritetom sudova, i to s dvaju aspekata: bavimo se autoritetom što ga sudovi imaju sami po sebi, budući da svojim odlukama meritorno odlučuju o pravima i obvezama stranaka u sporu (ne ulazeći u kvalitetu njihovih odluka)te autoritetom koji proizlazi iz vrsnoće njihovih odluka i koji razmatramo kroz njihovo korištenje argumenta autoriteta. Gotovo je nemoguće govoriti o argumentu autoriteta ako ne krenemo od uloge presude u dvama velikim pravnim sistemima - europskokontinentalnom (u kojem tradicionalno autoritet predstavlja sudska praksa) i anglo- američkom (autoritet predstavljaju sudski precedenti). U europskokontinentalnom sistemu niži sudovi pozivaju se na odluke viših sudova zbog njihove vrsnoće, dok su precedenti u anglo- američkom sistemu obvezujući za niže sudove i imaju značenje formalnih izvora prava.Između ostalog ukazuje se kako neka rješenja hrvatskog procesnog zakonodavstva znače izuzetak od načela europskokontinentalng prava, po kojem načelu presude viših sudova obvezuju niže sudove zbog njihove vrsnoće, tako da neki oblici vezanosti za odluke viših sudova imaju u hrvatskom pravu "de facto" učinak precedenata.

Smisao autoriteta proizlazi iz činjenice da je čovjek konkretno, povijesno biće koje se nalazi u konkretnim odnosima.

Vraćajući se izvornom dramskom tekstu "Glorija", Ranka Marinkovića, autor propituje mogućnosti nove postave drame na scenu. Konretno se oslanjajući na esejističke zapise Božidara Violića koji je radio na Novoj Gloriji, ovaj tekst rekontekstualizira Marinkovićev mirakul pozicionirajući ga u trenutni društveni, politički i kulturni kontekst.

U radu je riječ o ranoj fazi Dahrendorfove misli u kojoj se bavio tumačenjem Marxova djela, analizom pojmova klase, sloja i odnosa moći i autoriteta, te o kritici Dahrendorfova shvaćanja Marxove teorije. To su ujedno i potpoglav- lja ovoga rada. Prikazuje se Dahrendorfovo shvaćanje pojmova klase, slo- ja, autoriteta i moći, te se iznose glavne točke Dahrendorfove interpretacije Marxa. Za potrebe rada korištena su glavna djela u kojima se Dahrendorf bavio tim pitanjima: Soziale Klassen und Klassenkonflikt in der industriellen Gesellschaft (njemačko i britansko izdanje), Pfade aus Utopia. Arbeiten zur Theorie und Methode der Soziologie, Die Idee des Gerechten im Denken vom Karl Marx i Lebenschancen., This article is focussed on an early phase of Dahrendorf’s work in which he was interpreting Marx’s works, with the analysis of concepts of social class, stratum and relation between power and authority. The main points of Dahren- dorf’s interpretation of Marx and his understanding of the concepts of class, stratum, authority and power are presented and discussed in a critical manner. For the purpose of this article, Dahrendorf’s main works, in which he was dealing with these issues, are used – Soziale Klassen und Klassenkonflikt in der industriellen Gesellschaft, Class and Class Conflict in Industrial Society, Pfade aus Utopia. Arbeiten zur Theorie und Methode der Soziologie, Die Idee des Gerechten im Denken vom Karl Marx and Lebenschancen.

John Locke je općenito u povijesti filozofije poznati kao »otac« teorije spoznaje i »otac« liberalizma (ideologije). Međutim, rijetko se proučava ili negdje ističe Lockeovo promišljanje odgoja. Upravo je svrha ovoga rada većim djelom proučiti Lockeovo poimanje odgoja i ukazati na važnost kvalitetnog odgoja. Za Lockea je odgoj temeljna djelatnost ako se želi postići »zdravo« i kulturno društvo. Odgoj treba biti usmjeren prema općem dobru, a ono je ostvareno ako u među ljudima prevladava međusobno poštivanje i razumijevanje. U ovome se članku najviše koristilo Lockeovo djelo o odgoju: »Some thoughts concerning education«. U radu je osim primarnog Lockeovog djela o odgoju, upotrijebljena i pomoćna (tj. sekundarna) literatura. kojom se nastojalo jasnije protumačiti Lockeove misli o odgoju.

U radu je riječ o ranoj fazi Dahrendorfove misli u kojoj se bavio tumačenjem Marxova djela, analizom pojmova klase, sloja i odnosa moći i autoriteta, te o kritici Dahrendorfova shvaćanja Marxove teorije. Prikazuje se Dahrendorfovo shvaćanje pojmova klase, sloja, autoriteta i moći, te se iznose glavne točke Dahrenodrfove interpretacije Marxa.

Cilj/Svrha: Medicinska sestra i liječnik suradnici su koji trebaju raditi zajedno da bi povećali kvalitetu zdravstvene usluge. Liječnik je niz godina bio percipiran kao osoba nadređena medicinskoj sestri, dok je sestrinska dužnost bila provoditi liječničke stavove i to neovisno o stručno-znanstvenoj utemeljenosti i učinkovitosti. Danas medicinska sestra kao punopravni član zdravstvenog tima djeluje kao autonomni ekspert s moralnom i pravnom odgovornošću, a u skladu s pravilima struke. Cilj je rada istražiti stajališta medicinskih sestara u dvjema zdravstvenim ustanovama u gradu Zagrebu o trima čimbenicima: [1] doživljaj liječnika kao profesionalnog autoriteta; [2] iskustva medicinskih sestara s neutemeljenim zahtjevima liječnika; [3] stupanj spremnosti medicinskih sestara za provođenje neutemeljenih zahtjeva. Metoda: U istraživanje je uključeno 45 medicinskih sestara/ tehničara i to iz dviju zdravstvenih ustanova u gradu Zagrebu, uporabom anonimnog upitnika, koji je izrađen za potrebe provedenog istraživanja. Rezultati: Medicinske sestre u gradu Zagrebu liječnika smatraju stručnim i znanstvenim autoritetom. Medicinske sestre u gradu Zagrebu smatraju liječnika stručnim i znanstvenim autoritetom te doživljavaju i spremne su izvršiti nerazumne zahtjeve liječnika. Utvrđen je visok stupanj zadovoljstva u izvršavanju aktivnih radnih zadataka, i to kod medicinskih sestara koje doživljavaju liječničku struku kao autoritet. Medicinske sestre s višim stupnjevima stručne naobrazbe doživljavaju osobni strukovni položaj u procesu rada neodgovarajućim. Zaključak: Rezultati pokazuju da tijekom izvršavanja svakodnevnih radnih zadataka medicinske sestre uvelike sudjeluju u postupcima/metodama davanja zdravstvenih usluga koje nisu usklađene s suvremenim smjernicama sestrinske znanosti.

Crkva i autoritet prožimaju se kao dva komplementarna pojma. Nemoguće je zamisliti Crkvu bez autoriteta, ali je za teologiju trajno pitanje u kakvoj autoritativnosti. Za Crkvu je autoritet eklezijalan u svojoj biti, ali nije imun na profane utjecaje. Stoga autor propituje vrh autoriteta Crkve, tj. odnos autoriteta primata i episkopata. Autor obrađuje naznačenu temu prije, za vrijeme i poslije Drugoga vatikanskog koncila u svjetlu njegovih dokumenata i mišljenja uvaženih teologa. Kao jedino logično tematsko polazište, autor vrednuje dogmatsku definiciju primata Prvoga vatikanskog koncila, koju se ovdje detaljno ne razrađuje, nego od koje se polazi. Određena koncilska promjena percepcije autoriteta na Drugom vatikanskom koncilu bila je moguća a da se pritom ne umanjuje ni primat ni episkopat, iako se njihov međusobni odnos preciznije ne definira. Ovaj članak u naznačenim okvirima analizira njihovu sinergiju u službi jednog i najvišeg autoriteta Crkve koji djeluje na dva načina: pape kao glave episkopata i episkopata s glavom. Autor je potpuno svjestan složenosti pitanja, ali i potrebe teološkog sučeljavanja s takvim izazovima iz eklezijalno-dogmatskog kuta, a posebno u ekumenskom kontekstu. U svom pristupu autor se oslanja na neka sustavna promišljanja uvaženih teologa poput Ratzingera i Rahnera i na neke ideje Schmausa, Kaspera, Schatza, Koniga i Franića, koji su zasigurno pridonijeli određenoj kristalizaciji tog odnosa. Autoru je pak posve jasno da time nisu riješeni svi aspekti odnosa autoriteta primata i episkopata, kao npr. pitanje dvaju subjekata crkvene vlasti, te potiče na daljnja teološka promišljanja., The Church and authority are intertwined as two complementary terms. Although it is impossible to imagine the Church without authority, theology still needs to perpetually wrestle with the question of what kind of authoritativeness is appropriate for the Church. In Church authority is ecclesial in its essence, which, however, does not necessarily immunise it from profane influences. Therefore, the author reflects on the highest authority in the Church; that is, the relationship between the authority of primacy and episcopacy. The author treats the aforementioned issue as it appears before, during, and after the Second Vatican Council, in light of the Conciliar documents and opinions of distinguished theologians. The author recognises the dogmatic definition on primacy of the First Vatican Council as the only logical starting point, although he does not intent to analyse it in detail, but rather accepts it as a premise. It was possible to modify the perception of the authority on the Second Vatican Council to a certain extent, without, at the same time, diminishing either the primacy or episcopacy, though the precise nature of their relationship was not defined. Within this frame of reference, the article analyses their synergy, which is in service to the one and the highest authority in the Church and which act in two ways: the pope as the head of the episcopate and the episcopate with the head. The author is fully aware of the complexity of this issue, but he is also convinced that there is a need for a theological engagement with such challenges from the ecclesiological-dogmatic point of view, taking especially into consideration the ecumenical context. In his approach, the author relies on some systematic reflections of distinguished theologians such as Ratzinger and Rahner, and on some ideas of Schmaus, Kasper, Schatz, Konig, and Frame. These authors certainly contributed to a better understanding of the aforementioned relationship. The author is well aware that the aforementioned contributions of theologians did not resolve all aspects of the issue of the relationship between the authority of primacy and episcopacy -for instance, the issue of two subjects of the Church government - and, thus, he urges for a further theological reflection.

Istraživanje o roditeljskom poimanju vrijednosti u Europi ukazuje kako roditelji u Hrvatskoj žele da im dijete bude dobar čovjek, pomoći mu u životu i naučiti ga realno shvaćati i doživljavati svijet. Djeca čiji su roditelji emocionalno topli, realni i dosljedni u odgoju, boljeg su zdravlja, imaju više samopoštovanja, više prijatelja, bolji školski uspjeh i manje poteškoća u ponašanju. Roditelji koji se procjenjuju nekompetentnima u odgoju više su skloni popuštanju. Nedostatak pažnje i emocionalna udaljenost roditelja imaju snažan utjecaj na nezrelo ponašanje djece i adolescenata. Autoritativni roditelji vrše strožu kontrolu i više kažnjavaju, čime mogu izazvati izbjegavanje komunikacije, otpor i agresiju. Istraživanja ukazuju kako nasilna djeca i adolescenti potječu iz konfliktuoznih obitelji u kojima ih zanemaruju. Dječaci koji su žrtve obiteljskog nasilja skloni su otvorenoj agresiji, a djevojčice koje svjedoče nasilju oca nad majkom u školi postaju žrtve nasilnih vršnjaka. Kriza vrijednosti osim obitelji zahvaća i druge kanale socijalizacije, čija napuknuta ljestvica vrijednosti pojačava sociopsihološke probleme djece i adolescenata. Dva makro cilja adolescentnog razvoja su stvaranje identiteta i autonomije. Ako im se ne pruži model pozitivne identifikacije i ne dopusti pogled u svijet odraslih, djeca tj. adolescenti neće moći postaviti jasnu granicu između sredstva i cilja, vlastitih kompromisa i prekršaja. Prema fenomenološkoj varijanti Spencerove sistemske ekološke teorije, na pozitivan razvoj mladih utječu individualna obilježja, programske aktivnosti usmjerene na cjeloviti razvoj osobnosti i socijalno okruženje. Promjena paradigme pedagogijskih znanosti obvezuje, omogućuje i potiče novi pristup školi koja sadašnjom anakronističkom fizionomijom i tradicionalnim karakterom pedagoškog djelovanja postaje neusklađena s društvom koje se mijenja. Suvremena škola bi trebala kultivirati biološku narav, kritički prosuđivati svijest i spoznaju, oslobađati čovjeka vlastite sebičnosti i odgajati ga za vrijednosti koje mogu na kvalitetan način inspirirati ljudski (su)život.

Ovaj članak analizira prikaze irske dijaspore i irskih emigrantica na kraju 20.stoljeća u romanima Breakfast in Babylon (1995.) i More Bread or I'll Appear (2000.) irske autorice Emer Martin. Članak nastoji pokazati kako Martinine protagonistice gotovo u svemu prkose tradicionalnoj slici svojih pretkinja koje su iz Irske odlazile uglavnom u potrazi za boljom egzistencijom. Suvremene irske emigrantice lako kidaju veze sa svojim obiteljima, zemljom svojeg porijekla i katoličkim nasljeđem, te usvajaju identitet „kompulzivne putnice“ koja nema stalno mjesto boravka i s lakoćom putuje po Europi i svijetu. Uz dijasporu Martin vezuje likove poput beskućnika, skvotera ili dilera droge s ruba društva, transvestita i svećenika/homoseksualca/hedonista koji otvoreno ismijavaju tradicionalne irske vrijednosti. Cilj je članka pokazati kako u globaliziranom svijetu Martinine dijaspore irske emigrantice ne poznaju nikakva ograničenja ni autoritete koji su dugo karakterizirali irsko društvo.

U središtu ovog rada su dva važna dokumenta. Prvi je Pastor aeternus kojim I. vatikanski koncil definira nezabludivost i objašnjava primat rimskog Pape. Drugi dokument je tzv. Ravenski koji potpisuje Mješovita međunarodna komisija za teološki dijalog između Katoličke crkve i Pravoslavnih crkava. Dva dokumenta predstavljaju dva svijeta, dva pravca, koji se pomiruju u dokumentima Drugog vatikanskog koncila te stapaju u jednom izazovu i pojmu, u jedincatom pitanju jedinstva Crkve, koje je i danas aktualno., This article deals with two important documents. The first is Pastor Aeternus, in which Vatican I defines the doctrine of infallibility and explains the “primate” concept of the Roman Pontiff. The second is the so-called “Ravenna document”, written by a mixed international commission for theological dialogue between the Catholic Church and the Orthodox Churches. These two documents represent two worlds, two directions, that converge in the documents of Vatican II and merge in a single challenge – the question of the unity of the Church, which remains a crucial question today.

Potrebu za radom i osjećaj odgovornosti te ustaljene radne navike dijete će steći samo ako to posjeduju i njegovi roditelji. Ono što roditelji traže od svoje djece moraju i sami posjedovati. Ne mogu roditelji u obitelji davati primjer prekomjernog gledanja televizije, njegovati igre na sreću, voditi duge i bespotrebne razgovore, a dijete tjerati na učenje i rad dok se roditelji zabavljaju. Dijete će zbog utjecaja autoriteta poslušati naredbe roditelja ali samo će se prividno prihvatiti određenog posla jer će ga cijelo vrijeme obavljati bezvoljno i mislit će na ono što rade roditelji.

Rad propitkuje procese formiranja sebstva i autoriteta te njihov međusoban odnos u kontekstu nukleusne patrijarhalne obitelji na primjeru realističkoga romana Posljednji Stipančići Vjenceslava Novaka. Nukleusna obitelj svojevrsna je polazna točka s koje se ugrađuju objektivni antagonizmi u samo srce individualne subjektivnosti, održavaju ekonomski uvjeti kao ideologije te usađuje percepcija sebstva kao podređenoga, skromnoga i bespomoćnoga (Anthony Elliott). Djelo je usredotočeno na četvero pripadnika jedne patricijske obitelji u kojoj postoji stroga raspodjela autoriteta, a na obrazovanje sebstva podjednako utječe sustav identifikacija na relaciji roditelji – djeca, kao i različiti društveni uvjeti, napose jedan rigidni patrijarhat te različiti ekonomski čimbenici koji modeliraju složen sustav odnosa među samim članovima.

U članku se polazi od čovjeka koji na svijet dolazi kao nedovršeno biće i koji kao takav ulazi u proces kultiviranja i uraštanja u zajednicu u koju je rođen, a koja već funkcionira prema određenim normama. Cilj odgoja je pomoći mu da se pripremi za život u zajednici poštujući njezine norme, ali ne gubeći istovremeno svoju vlastitost. U tom smislu cilj i subjekt odgoja je sâmo dijete. Tvrdi se da je u odgojno-obrazovnom procesu potrebno odrediti vrijednosti koje bi dijete trebalo usvojiti kako bi postalo sposobno i voljno te vrijednosti i promicati. Odbija se prigovor da se pritom radi o manipulaciji zbog toga što dijete na određenim stupnjevima razvoja ne može sâmo te vrijednosti domisliti i u sebi razviti. Kao glavne vrijednosti ističu se najprije sloboda, a potom, sa slobodom nužno povezana odgovornost. U raspravi o slobodi ističe se problem različitog shvaćanja slobode te se nastoji pokazati kako apsolutna sloboda ne postoji iz jednostavnog razloga što čovjek tu slobodu ne utemeljuje iako mu je kao ljudskom biću konstitutivna. Također se naznačuju granice slobode u odnosu prema drugom čovjeku, društvu i svijetu. U ispravnom shvaćanju slobode važnu ulogu ima odgovornost , pojam koji je zamijenio pojam dužnosti. Oslanjajući se na Kanta nastoji se pokazati da odgovornost uključuje dužnost i sposobnost refleksije vlastitih želja i slobodnog djelovanja. Zaključno, tvrdi se nemogućnost prenošenja tzv. neutralnog znanja tj. tvrdi se povezanost znanja i vrijednosti. U tom kontekstu govori se o stezi i ulozi i značenju autoriteta i postavljanju jasnih granica u procesu odgoja, poštujući djetetovu osobnost.