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Inscriptions on buildings, wall paintings and tombstones, as well as marginal notes of copyists and readers of books are important sources for the study of daily life in Serbia and Bosnia in the Middle Ages. They contain information about the erection and painting of churches and monasteries, their founders, builders and painters, and sometimes about the reasons and circumstances in which these buildings were created. The tombstone inscriptions can offer basic information about deceased persons and their lives and often depict the beliefs, ethics and culture of the nobility. Records of copyists, translators and manuscript illuminators reveal both religious motives that led them to accept this endeavor, as well as various difficulties they faced in their work (from inadequate sources, poor quality writing material, to the difficult conditions in which they copied, translated and decorated books – cold, hunger, lack of sleep, sight problems, social disturbances and wars). Similar marginalia about the difficulties they encountered in everyday life, about illness, death or fear of the Turks were often left by the readers of these books, and empty pages or margins in the books were sometimes used to list someone’s income and expenses, draft private contracts or record global and local news.

The post-Byzantine historian Laonikos Chalkocondyles pioneers a unique approach to the writing of the Byzantine history. A marked difference from both previous and contemporary Byzantine historians is his generally positive and benevolent attitude toward various non-Byzantine nations and states. He is not ultimately focused on the declining Byzantine Empire but on the emerging political and religious powers of his day. Besides the prominent place that Chalcocondiles ascribes to the Turkish Empire and its successful spread over Europe, he shows considerable interest in Italy and especially the Papacy. This is quite understandable since Chalcocondyles depicts in detail the most important Church event of his time – the Church Union of Ferrara-Florence, which took place in 1438/1439. Chalkocondyles’ attitude towards the Union may at first appear as impartial. Nevertheless, under the phenomenological unbiased description of the course of the negotiations regarding the Union, he presents two highly erotic-laden episodes that shed Boccaccian light on the institution of Papacy and on the city of Ferrara, where the negotiations commenced. By placing these two bizarre episodes – with the common subject being looking at the genitals of the protagonists through the hole in the bed – one after another, Chalcocondyles presents both the ritual of the election of the new pontiff of Rome and the sexual scandals of the ruling family of Ferrara in a highly contemptuous and derogatory way. Chalcocondyles is neither impartial regarding the Union nor siding with the Orthodox party, but he is certainly even more distanced from any pro-unionist position.

Pedagoška istraživanja zagovaraju humanistički pristup koji promiče cjelovit razvoj pojedinca, stoga cilj školovanja nije samo stjecanje znanja, već uvažavanje njegovih interesa i potreba, gdje se uz intelektualne ističu i emocionalne značajke razvoja. Kako bi se razvijala učenička odgovornost, tolerancija, kritičko mišljenje, samostalnost i uspješno komuniciranje, neophodni su odgovorni i moralni učitelji, svjedoci vrijednosti. Profesionalno kompetentni učitelji trebaju biti svjesni implicitnih utjecaja unutar i izvan odgojno-obrazovne ustanove, koji utječu na kulturu škole i usvajanje temeljnih vrijednosti svih dionika. Danas je više nego ikad potrebno voditi se postavkama pedagogije djelotvorne ljubavi don Bosca, koji je odgajao vlastitim primjerom te utvrdio temelje preventivnoga sustava utemeljenoga na ljubavi prema učenicima.

The subject of this paper is homework assignments in the teaching of Serbian language and literature,with special emphasis on the forms, types and appropriateness of tasks in the methodical sense.Considering three parts of the Serbian Language and Literature course, the types of homework will bestudied in each of the teaching areas, ie language, literature and speaking and writing. The adequacy oftasks is reflected in their complexity, weight, in proportion to the age and class of students from the youngest primary schoolers to the higher grades of elementary school. In addition, relevant psychologicaland pedagogical research on the development of child psyche and mental abilities will be considered. Through a three-part division of the course, examples of domestic tasks that stimulate creative thinking,i.e. which are of equal or approximate use, as well as tasks done in school will be presented. Nonproductive tasks based on reproduction or quantitative overload appear as counter-agents. The goal is also to determine to what extent and when the homework assigns its theoretically presumedpurpose in the teaching of Serbian language and literature, and when and how often it is desirable totransform established and non-creative burden some homework assignments, or completely eliminate them.

Despite the overall narative frame in presenting her father’s life, patterned after the Homeric epic, Anna Comnena articulates the ruling ideology of her father by the reception of certain New Testament texts, comparing Alexius to Apostle Paul. Alexius’ apostleship, according to Anna, is reflected foremost in his theological discussions with heretics, Manicheans and Bogomils. Alexius possessed an extraordinary knowledge of the Scriptures, which he uses as the main means in the discussions with the heretics. Anna is not limited to the explicit parallelism of her father with Apostle Paul since in Alexiad there are numerous veiled implications which serve to strengthen the association between Alexius and Apostle Paul. For instance, Alexius’ preaching to the heretics evokes Paul’s preaching in Acts 20:7, while Alexius’ affection toward Christians, confirmed by the list of misfortunes, reminds on the Pauline apostolic autobiographical reflection in Rom 8:35-39.

У првом делу рада аутор проблематизује потребу дефинисања жанра научне фантастике, излажући аргументе савремених теоретичара који су уверени у неуспех досадашњих покушаја да се то учини. Та настојања се потом представљају кроз ликове карактеристичних представника два приступа дефинисању научне фантастике: историјског и формалистичког. Налази се да историјски приступ не нуди конклузивно одређење тог жанра већ пре, напротив, безобално шири његове границе. У формалистичком приступу запажа се спор тумача који стављају нагласак на одредницу науке и оних који радије потенцирају фикцију приликом покушаја дистинктивног одређења научнофантастичног жанра. У завршном делу рада указује се на могућност помирења фантастике с науком сагледавањем научне фантастике као весника научних открића: научнофантастична пракса може се засновано интегрисати у науку и њену историју уколико се уклоне „сцијентистичка“ и „креативистичка“ предубеђења која томе стоје на путу. Закључак рада сугерише да то помирење није оправдано, интегрисање још мање, уколико укида антагонистичку, али продуктивну напетост научних факата и књижевне фикције.

Drawing on Bourdieu’s understanding of capital, the paper attempts to explain the dynamics of conversion between cultural and economic capital among experts. More specifically, the analysis focuses on the institutionalized type of cultural capital as the most important resource of this social group, which is also measurable, widespread and clearly differentiated and normatively accepted, along with the possibilities of its conversion to economic gain in four different social settings. The results uncover a significant statistical difference between the average amount of experts’ income per country, a minor presence of experts in the area of entrepreneurship, and a large gap between experts within the areas of health care, law, military and police, and those who come from the area of social sciences.

The paper discusses the role of teachers and school professional teams in prevention of digital violence in order to increase the safety of students while using the information and communication technology. The school as the center of the educational process can, with its continuous action, indicate the possible risks in the functioning and usage of information and communication technology, as well as other key factors in prevention of digital violent behavior and social intervention when violence occurs. The social reaction to digital violence implies the application of an active school education strategy that involves acquiring knowledge about the risks and risk behaviors and developing the responsibility of an individual when using digital technologies, then a strategy of action when an individual is exposed to some form of digital violence and sanctions for those who violate the rules. In recent years, scientists and experts have been involved in theoretical and empirical researches in the field of digital violence in order to gain knowledge and raise awareness about the dangers that threaten in the virtual environment. Such initiatives can significantly contribute to the intensification of the educational activities of the school (teachers and professional teams) by pointing to their indispensable role and importance in designing adequate preventive strategies for solving this significant social problem.

This paper deals with the hammam in the Smederevo fortress, erected by Firuz Agha, the head of the Sultan’s treasury, between 1485 and 1490. Using Ottoman sources, the authors are able to determine the time of construction, the method of work and the role that this public bath played for Smederevo’s inhabitants. The hammam was very important for the functioning of the great Firuz’s waqf, which included numerous buildings in the Balkans and Anatolia. Based on data on the waqf’s revenue, it may be concluded that until the mid-16th century the hammam in the Smederevo fortress was one of the most profitable facilities of its kind in the Ottoman Empire. Over a quarter of a century, Firuz, as the court agha and later as the sanjak-bey, constructed another three hammams in Tokat, Sivas and Sarajevo, which help us discern patterns and changes in the manner of construction. Based on this knowledge and information about the appearance and manner of functioning of the numerous hammams built in the second half of the 15th and the first half of the 16th century, the authors present the presumed disposition of the rooms of the public bath in the Smederevo fortress. In the female section, the rooms can be determined with great certainty, while three possible types, based on the shape and dimensions, are offered for the hot part of the male section of the hammam. [Project of the Serbian Ministry of Education, Science and Technological Development, Grant no. 177030: From Universal Empires to National States. Social and Political Changes in Serbia and the Balkans and Grant no. 177029: Medieval Serbian Lands (13-15th Centuries): Political, Economic, Social and Legal Processes]

St. Sava frequently uses the Johannine Good Shepherd motif (Jn 10) in order to present a biblical framework for the presentation of his father’s life in the Life of St. Simeon. The Old Testament background of the Johannine motif (Ez 34) implies a political application of the Shepherd motif to a political ruler and this is exactly what St. Sava accomplishes when he depicts his father as Shepherd in the crucial moment of his political abdication (1196). In this manner St. Sava characterizes the whole political career of his father, in the very moment of his Farewell Speech, with the help of the Johannine Good Shepherd motif. If the political context of the reception of the Johannine Good Shepherd motif is dominant in Nemanja’s hagiography, still St. Sava transcends the strictly political framework of the reception of the Good Shepherd motif. He presents an expressionistic autobiographical description of the relationship with his father and parallels his father’s journey to Mount Athos to the Johannine Good Shepherd, who is searching for his Lost Son.

The first part of the article notes the sudden and conspicuous interest for the problem of identity at the turn of the 21st century. It presents Modern and postmodern conceptualizations of collective identity of social theorists. In the second part, the text draws on the legacy of philosophical speculation of the same period. The article aims to show that many of the dilemmas faced by latter-day humanities in their efforts to articulate their thinking of identity as well as difference still have a relevant “pre-game” in the structural and dialectical interrelatedness thematized by philosophers of classical German idealism and the “philosophers of difference.” The text concludes that such “metaphysical” reflection comprises an unavoidable element, which can only be ignored by social theory at its own peril, even if it is not bound by the reflection’s findings.

Na osnovi toga da su kršćani rod izabrani, narod sveti koji je pozvan da objavljuje τας αρετάς – vrline Onoga koji nas dozva iz tame autor razmatra određene aspekte svetosti s gledišta predaje Pravoslavne Crkve. Nakon kratkoga uvoda, koji podsjeća da je svetost konačna afirmacija vječnoga čovjekovog postojanja kao neponovljive osobe, iznose se pojedina opća razmišljanja o svetosti kao teocentričnom pojmu, ali se i utvrđuje svojevrsni povijesni razvoj toga pojma, kao i pridavanje novih sadržaja tom pojmu. U apostolskom i postapostolskom razdoblju pojam sveti odnosio se na svakoga člana Crkve, a posebno na svakoga sudionika euharistijskoga slavlja. U razdoblju poslije progona pojam se sužava na neke, istaknute i izuzetne, članove Crkve. Također se primjećuje i prostorno pomicanje svetosti iz parohijskoga hrama u manastir i pustinju, a osobito, kako autor ističe analizirajući teoriju o posvećenju, pomicanje svetosti iz naosa u oltar hrama, odnosno s laosa na kler. Iako teorija o posvećenju nije nikada u potpunosti zaživjela u Pravoslavnoj Crkvi, njezine su posljedice vidljive i danas. One su terminološke prirode, u slavenskim se Crkvama članovi naroda Božjega nazivaju svjetovnjacima, prisutna je pasivizacija laika u crkvenom, naročito bogoslužnom životu. Iskustvo je Pravoslavne Crkve da postoji ontološka razlika samo u odnosu kršteni i nekršteni, ali ne i u Tijelu Kristovu u kojem su svi sveti i služitelji Gospodinu svomu. Utvrđujući tu svojevrsnu ekleziološku dekadenciju, u nastavku autor razmatra doprinosi li, možda, suvremeni, postmoderni mentalitet reafirmaciji svetosti kao jednoj zaboravljenoj viziji. U rezul-tatima nedavnih socioloških istraživanja može se primijetiti povratak svetoga u srpsko društvo. Međutim, autor upozorava da vrlo često visoki stupanj samoproglašene religioznosti ne znači i povratak na tradicionalno, u Crkvi utemeljeno, kršćanstvo. Taj se suvremeni mentalitet ispituje dvama temeljnim obilježjima svetosti, njezinim eshatološkim karakterom i njezinim zajedničarskim, koinonijskim, karakterom. U zaključnim razmatranjima iznosi se stav da suvremeni religijski mentalitet ne doprinosi reafirmaciji svetosti, kao što to ne čine ni ustaljeno mišljenje o svetima kao nadljudima s natprirodnim moćima i besprijekornom moralnom čistoćom. Svetost se u svom novozavjetnom značenju pojavljuje kao ispunjenje krsnih zavjeta aktivnim sudjelovanjem u svetoj euharistiji.

Over the Romantic reception of Kant, the author attempts to show a relationship between the Romanticism and the Enlightenment. First part of the paper reconstructs the social conditions that created the strange path of transformation of parts of Kant’s teachings in the romantic motifs. The second part follows the theoretical precomposition of Kant’s thought in Fichte and expressly deviation from it in Novalis and Schlegel. Third section presents the key moments of the Romantic critique of the Enlightenment mind, and fourth its ambiguous pracital-political effects. In conclusion, it is suggested that Romanticism tested and testified the transcending of limits of the very freedom for which Kant believed that man becomes worthy of only if it is used in a lawful and purposeful manner.

The paper discusses data provided by a charter of the Hungarian estates, issued on March 13, 1450, which resulted from a litigation instituted by John Hunyadi against László Pataki, the familiaris of Serbian despot Đurađ Branković. According to the presented accusations, Despot Đurađ captured Hunyadi after the defeat on the Kosovo field in 1448, acting upon the persuasion of his wife, sons, „Michaelis vayvode Chelnek dicti de Uhad” and four of his Hungarian familiares. Based on this document and other known data on Mihailo Angelović, the author concludes that the aforementioned voivode Michael is no other than this Serbian nobleman of Byzantine origin. A noble title „de Uhad” shows that Mihailo Angelović had possessions in Hungary in 1450. This possession is most likely identical with the settlement Ohbd (Ohbt) near Ghilad in the Romanian Banat. [Projekat Ministarstva nauke Republike Srbije, br. 177029: Srednjovekovne srpske zemlje (13-15. vek): politički, privredni, društveni i pravni procesi]

This paper presents the two competing models of Enlightenment tolerance and testing their status and scope. In the first part of the paper the author points out the limits of moderate Enlightenment’s “religious tolerance” as represented by Locke and Voltaire. That notion of tolerance to this day dominates in public and academic discourse. The second part of the paper, through figures of Spinoza, Bayle and Diderot, presents the radical Enlightenment’s concept of “universal” or “philosophical” tolerance. The conclusion is that, despite its theoretical superiority, the prospects of social implementation of the latter, fortunately or not, are still no bigger than they were in the seventeenth and eighteenth centuries.

This text gives a critical account of various, often conflicting interpretations of slash fiction - stories based on characters from popular TV show, The Star Trek, written (and read) by fans. What makes slash fiction, a subgenre of fan fiction, specific is a homoeroticization of characters that in the original narratives are either explicitly or implicitly heterosexual. Whether such “homoerotic pairing” has any foundation in the original Star Trek narrative, remains an open question. Answers to this question vary greatly. An affirmative answer, however, begs a further question: whether these narratives are “homosexual representations” in a strict gay/lesbian sense? The authors propose that slash represents a non-hegemonic narrative which transgresses borders (of the medium, genre, gender, sexuality etc.) set up in the original narrative - queering, reexamining thus both sex and gender. [Projekat Ministarstva nauke Republike Srbije, br. 43007 i br. 41004]

Using the representations of science, fiction and science fiction, this article attempts to sketch out a certain line of development in the history of representation of the enhanced human. First it was thought that chemicals could temporarily or permanently improve his natural abilities, then artificial substitutes, inserts and accessories dominated the vision of his improvement. The most recent possibility announced is the fundamental morphological transformation of his biological composition into a completely unrecognizable, amorphous “entity” capable of taking any form. This trajectory of “improvement” of human capacities could be regarded as a gradual advancement in the realization of the pledge of traditional humanism: that man is special precisely for being able to become anything he chooses. [Projekat Ministarstva nauke Republike Srbije, br. 41004: Retke bolesti: molekularna patofiziologija, dijagnostički i terapijski modaliteti i socijalni, etički i pravni aspekti]

This paper aims to present Hayek’s view of cultural evolution as an important contribution to contemporary evolutionary epistemology. However, despite the importance of Hayek’s theory of cultural evolution, the tension between his concept of rational liberalism and evolutionary epistemology will be pointe out. This tension limits Hayek’s understanding of cultural evolution. Hayek’s conception of rational liberalism emphasizes the values of individual freedom and benefits of the market system. The term evolutionary epistemology includes the economic phenomena that occur without the participation of consciousness, on the one hand, and activities with the element of purposefulness and intelligibility, on the other. [Ministarstva nauke Republike Srbije, br. 179066: Unapređenje konkurentnosti javnog i privatnog sektora umrežavanjem kompetencija u procesu evropskih integracija Srbije]

The author is here seeking to expose his book Philosophical Animal zoographical persuasion to philosophy, to his own remorseless analysis - and that way defend the book from potential criticism by the others. On the other hand, the author believes that this will open up the space for discussion about the book and themes that book provokes. This discussion is not going to be mere neatly registered response and/or appropriate praise but a contribution inspired by the book, resonating back to it.

The inspiration or provocation for this paper came from the animal welfare theorists and environmental philosophers who have questioned the justification of our - real and symbolic - practice of eating meat, and from there challenged our meat-eating and generally devouring culture. The author is attempting to examine this motif - a motif of eating, swallowing devouring - its manifestation, display, findings or far-reaching thematisation that have been taking place more or less in passing in the texts of some pivotal thinkers of modern and contemporary philosophical tradition (Rousseau, Hegel, Nietzsche, Freud, Adorno, Lyotard, Derrida). It is suggested that grasping the procedure of devouring, perceived from the perspective of its imperceptible and in time almost ceremonial outgrowing into self-understandable gesture of a theory - and not only theory - is at least instructive and inspirational actual moment of consciousness for the entire (Western) thought, in other words, an aspect of its critical reconstruction and deconstruction.

The author, first of all, undertakes to perceive and analyze the role that the metaphor of 'root' plays, as well as the discourse connected with it - 'rooted', 'root out' and so on - in order to examine the functioning of botanical metaphors in modern political theory. Ideological duality is here shown as, in equal measure but in different ways, fixed to the idea of the root of human existence or of the well ordered society - and an image of a tree in blossom, if it has grown out of this condition - in which it is a privileged possession, giving the right to 'radical' actions. The difference is found where one group advocates unconditional nurturing of the given root and the other one urgent necessity of replacing it with new one. As a conclusion, it is suggested that the abandoning of the floral metaphor could not only open up space for reasonable dispute about the questions that it was believed to answer, but also that this kind of retreat from the fascination with root could really be - radical.

This expose deals, first of all, with suppositions, structure and range of human thinking that has been undertaken, very ambitiously, by "philosophical anthropology" at the beginning of the twentieth century. And then, through philosophical critique and self-critique of its status and limitations of this "discipline", it is indicating the orientation of recent controversy regarding the possibilities and characters of radical dismissal and/or reaffirmation of philosopheme "man".

The intention of this paper is to revisit, once again the question asked by Adorno and Habermas and other contemporary thinkers under different headings few decades ago. The author is suggesting that nowadays philosophy requires a final departure from the idea of having single and perennial face, and that this would not only allow, but also enable philosophy to test its various faces freely, that is, without norm or limit set in advance. At the same time, by creating such ′liberal′ climate philosophy would no longer be frightened by the possible answer, and hence would no longer dramatize the very question of ′why still?′. Even if philosophy turns out to be far less than the mission it once bestowed upon itself.

This paper is attempting to mark dilemmas, de-montage and pre-composition of philosophy that have been noticeable in its self-understanding, for the past few decades. As an answer to the cardinal question, three different and competing strands have been singled out - suggested and represented by Adorno, Habermas and Rorty - where the philosophy believes it could continue to appear. It has been detected, however, that the problem of survival and legitimisation of critique in modern philosophy has been, at first, identified with the question of survival of philosophy itself. Philosophy that has found itself on defense, but without loosing all illusions regarding its mission, it seems to see its last retreat and safe resort in the critical function of philosophy, traditionally understood as continual search for the truth. Nevertheless, politically situated, des-invested, even renouncing that enlightenment figure it seems that for the philosophical theory - more or less transformed - there is still place for autonomous action that is not without direct social consequences. .

Led by Adorno and Horkheimer’s understanding of the three conceptual orienteers - subject, reason and emancipation - this work attempts to sketch a status that they have attributed to the Enlightenment. Ulysses and Oedipus are here used not only in the way those two authors have done, not only to illustrate dialectical contradictions that this "project" falls into and is marked by, but also in a way that signalize possibilities of different interpretations that have relied upon them. Adorno and Horkheimer’s "to enlighten the enlightenment about itself" is thus displayed, extended and examined also in the fields of contemporary thought where they have, in different ways, inspired and provoked new generation of Critical theory, and on the other hand, the postmodern authors.

This paper tries to extricate philosophical education from the restrictions of social and school systems and to commend some independent and subversive views. This is to be accomplished through a conceptual dissection of the term ‘education’. On the one hand, there is education seen as transmitter of the tradition, where to be educated is seen as being able to fit into an established community. There is also another education to which the authority of tradition is a permanent target of resistance, always trying to undermine any educational uniformity. This second history of education, genuinely philosophical, is radically opposed to the history of institutionalized mass-education. However, intention of this paper is not to proclaim this as an "alternative" model, or to build it up as a new mythology. On the contrary, it is being written as a history of continuous subversion. Viewed from this vantage point, autonomous philosophical education is not a subsystem of a social system. This education has itself as a measurement, and always resists the wider community (the environment) that has accidentally befallen it. Its honor is exactly in this attitude of resistance, in being watchful against any conscription and integration. Understood in this manner, philosophical education is not a useful "implemented" function of society, but is rather its dysfunction.

In this paper the author is attempting to establish the relationship - or the lack of it - of the Critical Theory to the "Jewish question" and justification of perceiving signs of Jewish religious heritage in the thought of the representatives of this movement. The holocaust marked out by the name of "Auschwitz", is here tested as a point where the nature of this relationship has been decided. In this encounter with the cardinal challenge for the contemporary social theory, the particularity of the Frankfurt School reaction is here revealed through Adorno installing Auschwitz as unexpected but lawful emblem of the ending of the course that modern history has assumed. The critique of this "fascination" with Auschwitz, as well as certain theoretical pacification and measured positioning of the holocaust into discontinued plane of "unfinished" and continuation and closure of the valued project, are given through communicative-theoretical pre-orientation of Jürgen Habermas’s Critical Theory and of his followers. Finally, through the work of Detlev Claussen, it is suggested that in the youngest generation of Adorno’s students there are signs of revision to once already revised Critical Theory and a kind of defractured and differentiated return to the initial understanding of the decisiveness of the holocaust experience. This shift in the attitude of the Critical Theory thinkers to the provocation of holocaust is not, however, particularly reflected towards the status of Jews and their tradition, but more to the age old questioning and explanatory patterns for which they served as a "model". The question of validity of the enlightenment project, the nature of occidental rationalism, (non)existence of historical theology and understanding of the identity and emancipation - describe the circle of problems around which the disagreement is concentrated in the social critical theory.