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Ekološki problemi suvremenog društva ne mogu se niti pokušati razumjeti niti rješavati bez dubljeg razumijevanja etičkih principa koji vode donošenje odluka uključenih aktera. Odnosom čovjeka prema okolišu, a time i njegovim praktičnim djelovanjem prema živom i neživom svijetu koji ga okružuje, upravljaju etički principi koji potpadaju pod antropocentričke i eko/biocentričke orijentacije. Cilj je rada istražiti etičke perspektive hrvatskih građana/ki prema živom svijetu, i to kroz njihovu percepciju: 1) prava živih bića na život i 2) motiva čovjekove brige za živi svijet (biljke i životinje). U teorijskom dijelu rada ideja „prava živog svijeta na život“ određuje se kroz tri postojeća dominantna pristupa: (biološki) egalitarizam, antropocentrički ekscepcionalizam (čovjekova dominantnost) i borba vrsta za opstanak (prirodna kompetitivnost). Nadalje, „motivi čovjekova postupanja prema živom svijetu“ definiraju se kroz četiri ključna etička pristupa: deontološka etika (etika dužnosti), utilitarna etika (etika korisnosti), etika emotivnosti (osjećaji) i situacijska etika (okolnosti). U metodološkom dijelu rada prikazani su rezultati empirijskog istraživanja provedenog na reprezentativnom uzorku hrvatskih građana/ki (2014.; N = 1000). Rezultati pokazuju da u svijesti većine ispitanika prevladava: 1) egalitarizam kao pravo na život (životinjske vrste imaju jednako pravo na život kao i čovjek) i 2) deontološka etika kao motiv čovjekova postupanja prema živom svijetu, s time da postoje određene statistički značajne razlike s obzirom na ispitana sociodemografska obilježja. Na kraju se daje i kraća usporedba dobivenih rezultata s rezultatima ranije provedenih istraživanja na užoj studentskoj populaciji (2005., 2007., 2010.)., In order to better understand and attempt to resolve today’s pressing environmental issues, we need a deper understanding of the ethical principals that guide the decisions of involved actors. The relationship between humans and their environment, including their practical behaviour toward the living and non-living world, is guided by ethical principles which are anthropocentric or eco/bio/centric in nature. The goal of this paper is to examine the ethical foundation of Croatian citizens’ relationship toward their living environment through their perception of 1) the right of the living beings to life and 2) the motives behind human care for the living world (plants and animals). In the theoretical part of the paper, the idea of “the right of the living world to live“ is defined by three dominant theoretical approaches: (biological) egalitarianism, anthropocentric exceptionalism (human domination) and the fight for survival (natural competition). Furthermore, “the motives behind human behaviour toward the living world“ are defined by four key ethical approaches: deontological ethics (duty), utilitarian ethics (usefulness), emotions (feelings) and situational ethics (circumstances). In the methodological part of the paper, the results from the empirical research conducted on the representative sample of Croatian citizens (2014, N=1000) are presented. The results reveal that most respondents prefer 1)“egalitarianism“ (animal species have the same right to life as humans) and 2)“deontological ethics“as the main motive for human behaviour toward the living world. In addition, statistically significant differences are found in relation to respondents’ socio-demographic characteristics. Finally, we offer a brief comparison of these results with those from the previous research done in 2005, 2007 and 2010 on a narrower student sample.

U modernom društvu nastaju nestašice nekih roba i proizvoda, prirodnih izvora (resursa), pa tako i vremena. Dojam o nedostatku vremena nastaje zbog ubrzanog ritma čovjekova (društvenoga) djelovanja i načina življenja i brzih promjena između različitih društvenih stanja. Rad ukazuje (a) na važnost nekih pojmova ekologije vremena u pristupu socijalnoekološkim istraživanjima (ireverzibilnost, ritam, tempo, brzina, suverenitet vremena, ekološki otisak vremena, mjera vremena), (b) na vrijeme kao medij (dez)integrativnih procesa i (c) na potrebu usporavanja tempa života i društvenih promjena. Teza rada je da problemi (u okolišu i socijalni) nastaju zbog sudara dvaju poredaka vremena i njihovih ritmova – ritma u prirodi (prirodnog) i ritma u društvu (kulturnog). Sudar nastaje zbog intencionalnog djelovanja modernog društva da odvoji socijalno (kulturno) vrijeme od prirodnog vremena, da socijalno vrijeme i ritam društva odvoji od čovjeka i da prirodni ritam i prirodne forme vremena podčini vremenu i ubrzanom ritmu modernog društva. Putem univerzalnog vremena moderno društvo integrira različite kulture, a nastoji integrirati prirodu u društvo putem dominacije socijalnog vremena. Pritom djeluje kulturno dezintegrirajuće. Zaključuje se da je za usporavanje tempa potrebna radikalna preorijentacija postmodernog društva, a za nju je potrebno uvažavanje dinamike odnosa između dvaju sustava: prirodnog i socijalnog, te uvažavanje njihovih različitih vremenskih perspektiva na razini individualnog i društvenog djelovanja. Ipak, deceleracija u praktičnom pogledu nije baš izvjesna., The work places emphasis on (a) the importance of some terms in the ecology of time with regards to socioecological research (irreversibility, rhythm, tempo, speed, time sovereignty, ecological timeprint, measure of time), (b) time as the medium of (dis)integrative processes and (c) the need to slow down the tempo of life and social changes. The main thesis is that the problems (in the environment and social) arise due to the clash between two dimensions of time and their rhythms – the rhythm in nature (natural) and the rhythm in society (cultural). The clash arises because of the intentional tendency of modern society to separate social (cultural) time from natural time, to separate social time and social rhythm from the human being, and to subordinate natural rhythm and natural forms of time to time and accelerated rhythm of contemporary society. Through universal time contemporary society integrates different cultures and attempts to integrate nature into society through the domination of social time. At the same time its actions are culturally disintegrating. In order to decelerate the tempo a radical reorientation of postmodern society is needed, it is necessary for it to accept the dynamics of the relation between natural and social systems, and their different time perspectives on the level of individual and social actions., In der vorliegenden Arbeit wird a) auf die Wichtigkeit einiger Begriffe der Zeitökologie hingewiesen beim Ansatz zur sozioökologischen Forschung (Irreversibilität, Rhythmus, Tempo, Geschwindigkeit, Zeitsouveränität, Öko-Abdruck der Zeit, Zeitmaß); b) auf die Zeit als Medium (des)integrativer Prozesse; c) auf die Notwendigkeit, das Lebenstempo und soziale Veränderungen zu verlangsamen. Die These der Arbeit ist, dass die Probleme (Umweltprobleme und soziale Probleme) infolge des Zusammenpralls zweier Ordnungen der Zeit und ihrer Rhythmen entstehen – des Rhythmus in der Natur (des natürlichen Rhythmus) und des Rhythmus in der Gesellschaft (des kulturellen Rhythmus). Zum Zusammenprall kommt es infolge des absichtlichen Bestrebens der modernen Gesellschaft, die soziale (kulturelle) Zeit von der natürlichen zu trennen, die soziale Zeit und den sozialen Rhythmus vom Menschen zu trennen, und den natürlichen Rhythmus und natürliche Formen der Zeit dem beschleunigten Rhythmus der modernen Gesellschaft zu unterwerfen. Durch die universale Zeit integriert die moderne Gesellschaft unterschiedliche Kulturen, sie versucht auch mittels Domination der sozialen Zeit die Natur in die Gesellschaft zu integrieren. Dabei agiert sie kulturell desintegrierend. Zur Verlangsamung des Tempos ist eine radikale Umorientierung der postmodernen Gesellschaft notwendig, dazu ist es nötig, die Beziehungsdynamik zwischen dem sozialen und dem natürlichen System, sowie deren unterschiedliche Zeitperspektiven auf der Ebene des individuellen und des sozialen Wirkens zu beachten.

U članku se iznose rezultati kanoničke analize latentnih OBQ dimenzija četiriju skupova: napretka, razvoja, budućnosti i sklopa priroda-tehnika-čovjek. Kanoničke analize rađene su na rezultatima istraživanja provedenog 1992. Godine na reprezentativnom studentskom uzorku od 547 ispitanika Riječkog i Zagrebačkog sveučilišta. Komponentnom analizom pod PB kriterijem dobivene su latentne dimenzije, pa autor istražuje kakvi su odnosi između latentnih dimenzija percepcije napretka: „vrijednosno¬-moralno osporavanje napretka“, „nekritički tehnicizam“ („resursni optimizam“) i „humanističko-tehnički optimizam“ s latentnim dimenzijama percepcije razvoja („razvoj utemeljen na optimalnom korištenju i štednji prirodnih resursa“, „poželjnost demografske ravnoteže“, „razvoj utemeljen na uvjerenju o neiscrpivosti i maksimalnom trošenju prirodnih resursa“ i „poboljšanje kvalitete hrane i promjena načina prehrane“), budućnosti („dihotomno totalitarno društvo visokih tehnologija i novih hominida“, „katastrofična budućnost“, „status quo u budućnosti“ i „kozmička budućnost“ i odnosa priroda-tehnika-čovjek („antropocentrizam utemeljen na tehnicizmu“ i „naturalizam“). Kanonička analiza i interkorelacijska matrica pokazuju da se općenito može govoriti o dvjema tendencijama u shvaćanju napretka povezanim s dimenzijama drugih triju skupova. S jedne strane strukturiraju se dimenzije koje pokazuju opravdavanje i podršku postojećem napretku, a s druge dimenzije koje tvore strukturu koja napredak ograničuje i osporava. Osporavanje napretka vezano je uz naturalizam, kvalitetu življenja i katastrofičnu budućnost, a podrška napretku strukturira se oko njegovih dimenzija „nekritičkog tehnicizma“ (resursnog optimizma) i „humanističko-tehničkog optimizma“, s kojima su povezane pojedine dimenzije razvoja, budućnosti i odnosa priroda-tehnika-čovjek., The article brings the results of the research made in 1992 on the student sample numbering 547 students of the Rijeka and Zagreb Universities. The component analysis under the PB criterion has resulted in latent 6 dimensions allowing the author to make the research on the relations between the latent dimensions of the perception of the progress with the latent dimensions of the development perception of future and of the relation nature-technique-man. The canonical analysis and intercorrelation matrix are showing that two tendencies in the perception of the progress connected with the dimensions of three groups can generally be discussed. On one hand, the dimensions are structured showing the justification and support to the existing progress, while on the other hand other dimensions are forming the structure which is limiting and denying the progress as such. The denial of the progress is linked to the naturalism, quality of life and catastrophic future, while the support of the progress is structurised round the dimensions of “non-critical technicism” (resource optimism) and “humanistic and technical optimism”, linked with the particular dimensions of the development, future and the nature-technique-man relation., In dem Artikel werden die Ergebnisse der kanonischen Analyse der latenten OBQ-Dimensionen der vier Gruppen dargelegt. Die kanonischen Analysen wurden an Ergebnissen der 1992 an einem repräsentativen Muster von 547 befragten Studenten der Universitäten in Rijeka und Zagreb durchgeführten Forschung ausgeführt. Durch die Komponentenanalyse unter dem PB Kriterium wurden latente Dimensionen erhalten, so erforscht der Autor die Verhältnisse zwischen den latenten Dimensionen der Fortschrittsperzeption mit latenten Dimensionen der Entwicklungsperzeption, der Zukunft und dem Verhältnis Natur-Technik-Mensch. Die kanonische Analyse und die interkorrelative Matrize zeigen, es kann allgemein über zwei Tendenzen in der Auffassung des Fortschritts die Rede sein, die mit den Dimensionen anderer drei Gruppen verbunden sind. Einerseits strukturieren sich Dimensionen, die den bestehenden Fortschritt rechtfertigen und unterstützen, andererseits finden wir Dimensionen, die eine Struktur gestalten, die den Fortschritt begrenzt und bestreitet. Die Bestreitung des Fortschritts ist mit dem Naturalismus, der Lebensqualität und der katastrophischen Zukunft verbunden, während sich die Unterstützung des Fortschritts um seine Dimensionen „des unkritischen Technizismus“ (Ressourcenoptimisnius) und „des humanistisch-technischen Optimismus“ strukturiert, mit denen die einzelnen Dimensionen der Entwicklung, der Zukunfi und des Verhältnisses Natur-Technik-Mensch verbunden sind.

U radu se obrazlaže pojam bioetičke ekumene i potreba za promjenom u sustavu edukacije. U globalizaciji i socijalnoekološkoj krizi nastala potreba za ekološkim prosvjetiteljstvom i ekološkim civiliziranjem. Bioetička edukacija njegova je sastavnica. Odnos između prirode i kulture promatra se preko pojmova biotička i kulturna ekumena. Koloniziranjem biotičke ekumene nastaje antropobiotička ekumena – svijet kolonija, koja se sustavno povećava, pa se kolonizira već kolonizirano u biotičkoj i kulturnoj ekumeni. Ekumene imaju svoje materijalne strukture, ali nemaju zajedničku duhovnu strukturu. Bioetička ekumena je njihova povezujuća duhovna struktura. S napretkom u epohi moderne povećava se konflikt između biotičke i kulturne ekumene u kojemu je ugrožen život kao zajedničko dobro svih raznolikih kultura suvremenoga čovječanstva. Život desakraliziran pa je potrebno uspostaviti normativno značenje života. To je moguće primjerenom ekološkom i bioetičkom edukacijom. Obrazovni sustav modernog društva daje prioritet obrazovanju a ne odgoju, pa proizvodi edukacijski deficit. Znanstveno znanje (Wissenschaftswissen) nije dovoljno učinkovito za prevladavanje ekoloških konflikata nego je potrebno orijentacijsko znanje (Orientierungswissen). Bioetička edukacija omogućava orijentacijska znanja i nadilaženje „kulture koristi“ (Nutzenkultur) u prilog „normativne kulture“ (Normkultur). Bioetička ekumena se u sociološkom pogledu može promatrati kao proces (ekološkog civiliziranja konflikata između biotičke i kulturne ekumene), kao empirijsko stanje (bazičnih bioetičkih načela u kulturnoj ekumeni) i kao projekt (izgradnje konceptualne integracije biotičke i kulturne ekumene)., The notion of bioethical ecumene and a need for a change in the educational system is being elaborated in this study. A need for ecological enlightenment and ecological civilization has rose from the process of globalisation and socio‐ecological crisis. Its main component is bioethical education. The relation between nature and culture is being observed through the notions of biotical and cultural ecumene. By colonizing the biotical ecumene the anthropo‐biotical ecumene is created – the world of colonies, which is systematically enlarged, so the already colonized in biotical and cultural ecumene is being re‐colonized. Those ecumenes have their material structures, but they lack the common spiritual structure. Bioethical ecumene is spiritual structure that connects them. With the progress in the modern era, the conflict between biotical and cultural ecumene is increasing too, in which the life, as a common good of all different cultures of modern humanity, is endangered. Life is missing its sacral component, so the normative meaning of life is to be established. This is possible due to adequate ecological and bioethical education. The educational system of modern society gives priority to education and not to upbringing, so it produces the educational deficit. The scientific knowledge (Wissenschaftswissen) is not effective enough to overcome the ecological conflicts, the orientation knowledge (Orientirungswissen) is necessary in this case. Bioethical education makes possible the orientation knowledge and overcoming the “culture of need” (Nutzenkultur) in favour of “normative culture” (Nornkultur). Bioethical ecumene can be observed in a sociological view as a process (of the ecological civilization of conflicts between biotical and cultural ecumene), as an empirical state (of basic bioethical principals in cultural ecumene) and as a project (of establishing conceptual integration of biotical and cultural ecumene)., In der vorliegenden Arbeit wird der Begriff der bioethischen Ökumene begründet, sowie die Notwendigkeit einer Änderung im Bildungssystem. In der Globalisierung und der sozioökologischen Krise ist ein Bedarf an ökologischer Aufklärung und ökologischer Zivilisierung entstanden. Die bioethische Ausbildung ist ein Bestandteil davon. Das Verhältnis zwischen Natur und Kultur wird durch die Begriffe der biotischen und kulturellen Ökumene betrachtet. Durch die Kolonisierung der biotischen Ökumene entsteht eine anthropobiotische Ökumene – eine Welt der Kolonien, die systematisch größer wird, so wird das bereits kolonisierte in biotischer und kulturellen Ökumene kolonisiert. Die Ökumenen haben ihre eigenen materiellen Strukturen, sie haben jedoch keine gemeinsame geistige Struktur. Die bioethische Ökumene ist deren verbindende geistige Struktur. Mit dem Fortschritt in der Epoche der Moderne steigert sich der Konflikt zwischen der biotischen und der kulturellen Ökumene, in diesem Konflikt wird das Leben als das gemeinsame Gut aller verschiedenartigen Kulturen der modernen Menschheit bedroht. Das Leben wurde desakralisiert, deshalb ist es notwendig, eine normative Bedeutung des Lebens zu erstellen. Dies lässt sich durch eine adäquate ökologische und bioethische Ausbildung durchführen. Das Bildungssystem der modernen Gesellschaft gibt Vorrang der Ausbildung und nicht der Erziehung und produziert somit ein Bildungsdefizit. Das Wissenschaftswissen ist nicht effizient genug, um ökologische Konflikte zu überwinden, man braucht ein Orientierungswissen. Durch bioethische Ausbildung wird ein Orientierungswissen ermöglicht, sowie die Überwindung einer Nutzenkultur zu Gunsten einer Normkultur. Aus der soziologischen Sicht kann man die bioethische Ökumene auf folgende Weisen betrachten: als einen Prozess (der ökologischen Zivilisierung von Konflikten zwischen der biotischen und der kulturellen Ökumene), als einen empirischen Zustand (der bioethischen Basisprinzipien in der kulturellen Ökumene), als ein Projekt (der Erbauung von konzeptuellen Integration der biotischen und der kulturellen Ökumene).

Govoriti o odgoju i obrazovanju znači promatrati ih u kontekstu društva a njihove promjene u kontekstu društvenih promjena. Pod društvenim kontekstom podrazumijevamo obilježja društva kao što su: socijalna struktura društva (sistema), brzina društvenih promjena, raspolaganja društvenom moći, sustav vrijednosti, modernizacija škole, globalni društveni kontekst itd. i njihov utjecaj na obrazovne promjene. Odnos društva i obrazovanja nije politički problem, iako se tako prezentira kao pitanje obrazovnih reformi, nego je u biti sociokulturni problem kao problem razvoja društva. To znači da se ciljevi promjena u obrazovanju definiraju u kontekstu ciljeva društva. Za promjene u obrazovanju važno je utvrditi društvena očekivanja utjecaja obrazovanja na društvo kao i na mlade. U predmodernim društvima glavni cilj odgoja i obrazovanja bio je uklapanje mlade populacije u društvo i prilagođavanje društvu. Dakle, kulturna reprodukcija samoga društva. Kao društva s niskim i sporim stupnjem promjena imala su i niske (skromne) zahtjeve za promjenama (reformiranjem obrazovanja). Moderno društvo, pogotovo ono na današnjem stupnju razvoja, proživljava brze promjene i zahtijeva obrazovanja koje će više ubrzati društvene promjene, poglavito one koje omogućavaju brži razvoj u društvu i društva u cjelini te osposobiti generacije za aktivnu ulogu u društvu. Ako društvo shvaćamo kao stalnu promjenu socijalnih odnosa i struktura, onda su i obrazovne promjene (reforme) permanentno društvena potreba. U prilogu se govori o nekim obilježjima i promjenama društva te utjecaju na obilježja obrazovanja, ali i na kulturne promjene., Education may not be analyzed without studying the social context; similarly, educational reform may not be examined without a better understanding of the context of social changes. Social context is defined as a set of social characteristics, such as: key social changes and the speed thereof; value systems within a society; impact of society as a system on education as one of its subsystems. The relationship between society and education is not a political one, even though it is often portrayed as such, especially when the emphasis is placed on the issue of educational reform. It is rather a socio-cultural problem, connected to the issues surrounding social development. Therefore, the goals of educational reform must be defined within the wider context of social goals. In order to conduct changes in education, it is important to define what the society expects from education. In premodern societies, the main goal of upbringing and education was to socialize young people into the wider society. In other words: social reproduction. Being of a low and slow level of change, they had a low-level demand for educational reforms as well. Modern societies, and especially highly developed contemporary ones, undergo fast changes and demand education that will accelerate social changes and enable a more rapid development within certain areas of the society, as well as the society as a whole. If society is understood as a place of constant change in social relations and structures, then educational changes (reforms) ought to be considered a permanent and crucial aspect thereof. We will further discuss several social characteristics and changes, as well as the impact of those changes on both education and culture.

U radu se problematizira uloga ruralne kulture i ruralne tradicije u zaštiti raznolikosti života, jer se stanje u kulturi odražava na odnos kulture prema prirodi. Autor zastupa tezu da su ruralno društvo i ruralna kultura po svojoj unutarnjoj logici opstanka održavali raznolikost prirodnoga krajobraza i živoga svijeta. Utemeljeno na kulturnoj tradiciji u kojoj je religija imala veliko regulativno značenje i cikličnosti života (proizvodnje i kulture), uspostavilo je socijalnoekološki metabolizam sličan prirodnome. Raznolikost udomaćenih biljnih i životinjskih vrsta odgovaralo je njegovim potrebama opstanka i zaštite od prirodne ugroze, a samo društvo nije ugrožavalo prirodu. Moderno društvo oblikuje nov način života, zasnovan na ekonomskoj racionalnosti, monokulturi i tehnički visoko posredovanom odnosu prema prirodi, što je dovelo do ugrožavanja prirodnoga i kulturnog okoliša i nestajanja životinjskih vrsta, pa tako i udomaćenih pasmina. Tehničkim napretkom, posebice s globalizacijom, intenzivira se kulturna i biotička homogenizacija što povećava kulturnu biotičku entropiju. S ekološkom krizom i postmodernom epohom iznova se afirmira vrijednost raznolikosti i potreba zaštite raznolikosti kultura te životinjskih i biljnih vrsta. Rezultati empirijskoga istraživanja o «pravu» životinjskih vrsta na život i «motivima » čovjekovih postupaka prema živome svijetu indiciraju senzibilnost prema živome svijetu i etičnost postupaka., The paper puts forward the problem of the role of rural culture and rural tradition in the protection of biodiversity, since a culture’s condition reflects on its behaviour towards nature. The author of the thesis claims that rural society and rural culture, according to their inner logic of survival, have always maintained the diversity of the natural landscape and the living world. Based on a social tradition, in which religion held a large regulative meaning, and on the cyclical nature of life (production and culture), the rural society established a social-environmental metabolism close to the one found in nature. The diversity among the farmed plant and animal species suited their needs for survival and protection against natural disasters, and the society itself was not endangering nature. The modern society formed new ways of life, based on economic rationality, monoculture and a technically highly mediated relationship towards nature, which resulted in endangering the natural and cultural environment and the extinction of animal species, even the domesticated breeds. Technological progress, especially globalisation, intensified cultural and biotic homogenisation, which increased the cultural biotic entropy. Due to the environmental crisis and the postmodern epoch, the recognition of diversity’s value and the need to protect different cultures and the diversity of the flora and the fauna has again been established. The results of the empirical study of the animal species’ right to life and the human motives behind the treatment of the living world indicate sensitivity towards that world and show ethic values in human behaviour.

Baština je naša obveza prema prošlim i budućim generacijama. Prirodna i kulturna baština su, kao osnova života i identiteta, trajan problem društava. U stvarnosti djeluju procesi biotičke i kulturne entropije i homogenizacije kultura s kojima se sučeljavaju svjetski pokreti za zaštitu prirodne i kulturne raznolikosti. Baština se shvaća kao prirodno stvorena i od čovjeka stvorena materijalna (naselja, građevine, oruđa) i nematerijalna dobra (običaji, vještine, znanja) u kojima se može razlikovati socijalna (nasljeđivanje, odnosi u zajednici i braku, institucije) i duhovna baština (vrijednosti, moral, norme) kao kolektivne stečevine. Ona je dinamička, povijesna i kumulativna kategorija. Baština pripada nama i mi njoj. To je odnos prema prošlosti, sadašnjosti i budućnosti, a uključuje naše pravo na korištenje, obvezu očuvanja i dužnost stvaranja za nove generacije. Postoji i globalna baština – zajedničko naslijeđe čovječanstva: prirodni (npr. klima) i antropogeni sustavi (internet, znanost, norme), te rezultati međunarodne politike (mir, stabilnost). U izlaganju se ističe nekoliko odnosa: baština i tradicija, baština i sociokulturni identitet, baština i suverenitet, baština i susjedi. Postoje različiti aspekti očuvanja baštine: fizički, pravni (međunarodne konvencije i domaće zakonodavstvo), obrazovni i znanstvenoistraživački. Zašto se s ulaskom u EU postavlja pitanje očuvanja baštine? Ulazak u EU može pridonijeti osvješćivanju vrijednosti baštine, nacionalnog identiteta i proaktivnog odnosa prema baštini. Hrvatska je naslijedila dio europske baštine. Pretpostavlja se da će očuvanje raznolikih baština članica EU-a pozitivno djelovati na očuvanje naše baštine, ali su mogući i prijepori, jer nitko osim nas samih neće očuvati baštinu. Treba je zaštititi od vremenitosti, od drugih razornih utjecaja, ali i od nas samih., Natural and cultural heritage, as the basis of life and identity, present a constant problem which societies face. In reality, the processes of biotic and cultural entropy and homogenisation of cultures are at work and they are constantly challenged by the world movements for the protection of natural and cultural diversity. Heritage is perceived as both, created by nature and man-made, tangible (settlements, buildings, tools) and intangible goods (customs, skills, knowledge), which can be divided further into social (inheritance, community and marriage relations, institutions) and spiritual heritage (values, morality, norms) as collective acquis. It is a dynamic, historical and cumulative category. Heritage belongs to all of us and vice versa. It is an attitude towards past, present and future, including our right to use it, the commitment to protect it and the duty to create for future generations. Furthermore, there is also a concept of global heritage – collective legacy of mankind: natural (e.g. climate) and anthropogenic systems (internet, science, norms), and the results of international politics (peace, stability). This paper accentuates a number of relations: heritage and tradition, heritage and sociocultural identity, heritage and sovereignty, heritage and neighbours. There exist various aspects of heritage conservation: physical, legal (international conventions and domestic legislation), educational and scientific-research aspect. Why has joining the EU raised a question of heritage conservation? Joining the EU will help raise awareness of the importance of heritage, national identity and proactive attitude towards heritage. Croatia has inherited a portion of European heritage. It is assumed that preserving the diversity of heritage of EU Member States will reflect positively onto the conservation of our own national heritage. However, there is a possibility of dispute, because if we ourselves do not protect our heritage, no one else will. It should be protected from temporality and other destructive influence, but also, it should be protected from us.

Autori polaze od teze da je baština (heritage) zajedničko dobro (common goods) lokalne zajednice, društva i čovječanstva pa zahtijeva i zajedničku brigu. Baština obvezuje pojedinca i zajednicu na očuvanje, razumno korištenje i upravljanje. Može se govoriti o dvjema glavnim razinama - lokalnoj (nacionalnoj) i globalnoj (svjetskoj) baštini. Općenito razlikujemo prirodnu i kulturnu (stvorenu) baštinu. Postoje tipologije koje globalna zajednička dobra dijele na tri kategorije: (1) globalni prirodni sustavi (natural global commons) – primjerice klima, ozonski omotač; (2) globalni antropogeni sustavi (human-made global) – znanstvene činjenice, norme, transnacionalne strukture (npr. internet); i (3) globalni rezultati politike (global policy outcomes) – primjerice mir, stabilnost, financijska stabilnost, zdravlje, jednakost, pravda itd. Nekoć se baštinilo samo na razini lokalne zajednice, a danas globalne zajednice. S globalizacijom baštinimo i dio od drugih, a oni od nas. Baština tako postaje predmet zajedničkih interesa lokalnih zajednica, društava i međunarodne zajednice, čime nastaju i neki problemi zajedničke baštine: održanje, upravljanje, pristupačnost dobrima (korištenje). Seljačka društva kolektivno su održavala naslijeđena zajednič- ka dobra, a koristila se i upravljala njima putem tradicijskih norma, dogovora (pravilima – statutima). Globalna zajednička dobra predmet su međunarodnih interesa i odnosa pa je ključna međunarodna kooperacija (međunarodni ugovori). S obzirom na različit stupanj razvijenosti (tehnologije), globalna baština postaje sve više ograničeno dobro, predmet iskorištavanja, svačije-i-ničije dobro, što ide u korist najrazvijenijim zemljama. Za baštinu kao zajedničko dobro potrebno je vezivati načelo neisključenosti (pristupačnosti) i nerivaliteta (nekonkurencije)

Cilj je rada ukazati na neka pozitivna iskustva seljačkog društva za suvremeno društvo i ekonomiju. Autor polazi od teze da se suvremeno industrijsko (moderno) društvo nalazi u socijalnoekološkoj krizi i da uporno traži izlaz iz te krize, ali ga ne nalazi, već postupno klizi prema još dubljoj. Socijalnoekološka kriza dugoročna je i trajna kriza modernog društva (novo „društveno prirodno stanje“) koja se negativno odražava i na njegov prirodni i kulturni okoliš, tj. na ostala predmoderna društva (seljačka društva) što smanjuje opcije i ograničava globalne razvojne perspektive. Moderno društvo „pati“ od sindroma pogrešnog socijalnoekološkog metabolizma primjerenog liberalnom kapitalizmu. Postavlja se pitanje može li to društvo posegnuti za nekim provjerenim iskustvima održivosti seljačkog društva kao poticajima za pronalaženje novih rješenja. Autor pozitivno odgovara na ovo pitanje. Najprije navodi neka obilježja seljačkog i industrijskog (modernog) društva te ukazuje na tri pozitivna i provjerena iskustva seljačkog društva za koje drži da bi mogli biti poticaj modernom društvu u stvaranju dugoročnog koncepta održivog razvoja, i to ne samo u poljoprivredi i ruralnim prostorima nego cjelini društva. To su: (1) postignuta ravnoteža čovjeka (društva) i prirode, (2) dvostruka solidarnost - s prirodom i među članovima društva i naročito (3) shvaćanje ruralnog metabolizma., The purpose of this paper is to point to some aspects of life in rural society which can have positive effects on modern society and economy. The author believes that industrial (modern) society is in a socio-ecological crisis, persistently trying to find the way out and failing to do so. Instead it is gradually sinking deeper. Socio-ecological crisis is a long-term, permanent crisis of modern society (it is a new “natural state of society“), which has negative effects on the natural and cultural environment, that is, on other pre-modern societies (rural societies). It reduces the number of options and limits global prospects of development. Modern society “suffers“ from the wrong socio-ecological metabolism syndrome which is appropriate for liberal capitalism. The question is: can this society reach for some rural society experience which has already been tested for sustainability? Can that provide stimulus for finding new solutions? This author believes so. First some rural and industrial (modern) society features are mentioned and then three positive aspects of rural society life are identified which might encourage the making of long-term concept of sustainable development, not only in agriculture and rural space but in society as a whole. They are: (1) balance between man (society) and nature, (2) double solidarity - with nature and with each other and especially (3) understanding of rural metabolism.

Odgojem i socijalizacijom formira se odnos čovjeka prema socijalnom svijetu (društvu) i prirodnom svijetu (prirodi) koji ga okružuje. U članku se radi o percepciji prirodnog svijeta kojom se želi odgovoriti na pitanja: (1) kako ispitanici percipiraju pravo na život životinjskih vrsta u odnosu na čovjeka i (2) koji su motivi čovjekova postupanja prema prirodnom svijetu (biljkama i životinjama)? Rad analizira rezultate dvaju istraživanja (2005, N=492 i 2010, N=410) o percepciji prava živoga svijeta na život i etičnosti postupanja prema njemu. Istraživanja su provedena na prigodnim uzorcima studentske populacije na nekoliko fakulteta Sveučilišta u Zagrebu. Teorijski se polazi (1) od tri dimenzije odnosa prema živom svijetu i njegovim pravima: biološkog (animalnog) egalitarizma u živom svijetu, čovjekove dominacije (antropogeni ekscepcionalizam) i prirodne kompetitivnosti, tj. borbe vrsta za opstanak, (2) a u percepciji etičnosti, odnosno motiva čovjekova postupanja prema živom svijetu, od četiri etičke pozicije: dužnosti, koristi, emotivnosti i situacije (etički relativizam). Konstruiran je instrument od sedam tvrdnji sa skalom slaganja od sedam stupnjeva. Rezultati su prikupljeni grupnim anketiranjem. U obradi su primijenjene metode univarijatne (postoci), bivarijatne (Pearson korelacija, analiza varijance i t-test) i multivarijatne (faktorska analiza pod komponentnim modelom uz GK kriterij za zaustavljanje ekstrakcije faktora). Prikazat će se promjene u percepciji (2005.-2010.), faktorske strukture te usporedba varijabli sa sociodemografskim obilježjima., Education and socialization form the relation of humans with their surrounding social (society) and natural world (nature). The paper examines the perception of the natural world and attempts to answer the following questions: (1) how do respondents perceive the right to life of animal species in comparison to humans, and (2) what motivates human behavior toward the natural world (plants and animals)? The paper analyzes the results from two research (2005, N=492 and 2010, N=410) about the perception of the rights of the living world to life and ethics in human behavior toward it. Both research were conducted on the convenient samples of students at several faculties of the University of Zagreb. Theoretically, the paper relies on: (1) three dimensions of the relation toward the living world and its rights: biological (animal) egalitarianism in the living world, human domination (anthropogenic exceptionalism) and natural competitiveness, i.e. fight for survival, and (2) in the perception of ethics, i.e. motives of human behavior toward the living world, four ethical positions: duty, benefit, emotion and situation (ethical relativism). An instrument consisting of seven statements with a seven-point scale was constructed. The results were gathered through interviews. In the analysis of data, methods of univariate (percentages), bivariate (Pearson’s correlation, analysis of variance and T-test) and multivariate (principal factor analysis with Kaiser-Guttman stopping criterion) statistics were used. Changes in perception (2005-2010) will be given, as well as factorial structures and comparison with socio-demographic characteristics., Durch Erziehung und Sozialisierung wird das Verhältnis des Menschen geschaffen zur sozialen Welt (zur Gesellschaft) und zur natürlichen Welt (zur Natur), die ihn umgibt. Im vorliegenden Artikel geht es um die Wahrnehmung der natürlichen Welt, mit der man folgende Fragen beantworten möchte: (1) Wie perzipieren die Befragten das Recht auf Leben der Tierarten im Bezug auf Menschen? (2) Welche sind die Motive der menschlichen Aktivitäten der natürlichen Welt gegenüber (Pflanzen und Tiere)? Die Arbeit analysiert die Ergebnisse zweier Forschungen (2005, N=492 und 2010, N=410) der Wahrnehmung des Rechtes der lebenden Welt auf Leben und auf eine ethische Behandlung. Die Forschung wurde an entsprechenden Mustern der studentischen Population an einigen Fakultäten der Universität Zagreb durchgeführt. Theoretisch geht man von Folgendem aus: (1) von drei Dimensionen des Verhältnisses zur lebendigen Welt und ihren Rechten: dem biologischen (animalischen) Egalitarismus in der lebenden Welt, dem Dominieren des Menschen (menschlicher anthropogener Exzeptionalismus) und der natürlichen Kompetitivität, d.h. dem Kampf der Arten ums Überleben, (2) und in der Wahrnehmung des Ethisch-seins, bzw. des Motivs der menschlichen Behandlung der lebendigen Welt, von vier ethischen Positionen: Pflicht, Nutzen, Emotivität und Situation (ethischer Relativismus). Es wurde ein Instrument mit sieben Behauptungen mit einer Übereistimmungsskala von sieben Stufen konstruiert. Die Ergebnisse wurden durch eine Gruppenumfrage gesammelt. Bei der Bearbeitung wurden Methoden der univariaten (Prozente), bivariaten (Pearson-Korrelation, Varianzanalyse und T-Test) und multivariate (Faktoranalyse unter dem Komponentenmodell mit GK Kriterium zum Stoppen der Faktorextraktion) angewendet. Es zeigen sich Änderungen der Perzeption (2005-2010), Faktorstrukturen und ein Vergleich der Variablen mit soziodemografischen Merkmalen.

Analiziraju se neki aspekti odnosa pojedinca i društva, odnosno socijalnog sistema. Autor razlikuje pojmove društvo i sistem. Oni su postali međusobno suprotstavljena «dva svijeta». Prvi se shvaća kao odnos između pojedinaca koji posredovanjem sustava vrednota i etičkih normi tvore društvo. Drugi, kao odnos formalnih institucija uređenih pomoću različitih režima koji tvore sistem na temelju prava i moći. Moderno društvo obilježava jačanje sistema nasuprot društvu i čovjeku. Analiziraju se promjene odnosa između tih dvaju svjetova i to kao različiti aspekti: institucionalni, razvojni, komunikacijski, politički, vremenski, kulturni, znanstveni, metodički, te aspekt kontrolne i ciljeva. Sistem sam sebe racionalizira i postaje sam sebi svrha umjesto da služi društvu. Moderno društvo obilježava jačanje sistema nasuprot društvu i čovjeku a otuđeni pojedinac postaje broj, nemoćan pred sistemom. Zastupa se teza o «metodičkom obratu» u znanosti (sociologiji) koji će sistem metodološki postaviti i kritički istraživati kao cjelinu, a ne samo pojedine procese ili stanja fenomena unutar cjeline., This paper analyzes some aspects of the relationship between the individual and society or social system. The author differentiates between the terms society and system. These terms have become two mutually opposed worlds of their own. The first term is understood as the relationship between individuals who create the society by the mediation of the system of values and ethical norms. The latter term is understood as the relation between formal institutions organized by different regimes that create the system on the basis of rights and power. Modern society is marked by the increasing strength of the system as opposed to the individual and society. The paper examines the changes occurring between these two worlds by looking at various aspects: institutional, developmental, communication, political, time, cultural, scientific, methodological, as well as through the control and goals analysis. The system rationalizes itself and becomes a purpose in itself instead of serving the society. Modern society is marked by the increasing strength of the system and the alienated individual becomes a number, helpless when faced with the system. The thesis about the “methodological turn” in science (sociology) is advocated in the paper. The system should be examined methodologically and looked at critically as a whole rather than as individual processes and conditions within the whole.

Svjetski ethos je novi izazov potkraj 20. i početkom 21. stoljeća, koji kao „projekt”, nastoji oblikovati pretpostavku za „ethos čovječanstva”. Polazi od univerzalnosti „zlatnog pravila” i potrebi afirmacije temeljnih vrednota svjetskih religija i njihove uloge da dijalogom pridonesu svjetskom miru i stvaranju pravednijeg svjetskog poretka. Provedeno je empirijsko istraživanja (2010; N=1008) na probabilističkom uzorku punoljetnih stanovnika Hrvatske na dva instrumenta: o novom svjetskom poretku i instrumentu o poštivanju vrednota svjetskog ethosa u Hrvatskoj. U statističkoj obradi primijenjene su metode deskriptivne statistike (postoci, Pearsonove korelacije) i multivarijatne statistike (faktorska analiza pod komponentnim modelom uz GK kriterij za zaustavljanje ekstrakcije faktora i analiza varijance). U prvom poglavlju rada iznose se rezultati istraživanja o prihvaćanja teza o novom svjetskom poretku, svjetskom i religijskom miru, dijalogu i etičkom konsenzusu, a u drugom percepcija poštivanja vrednota svjetskog ethosa u Hrvatskoj: čovječnost, uzajamnost, poštivanje života, solidarnost, pravednost, tolerancija, istinoljubivost, ravnopravnost, te partnerstvo muškarca i žene. U zaključnom dijelu autor sumira rezultate statističke analize i zaključuje da postoji visoka prihvaćenost teza o pravednijem svjetskom poretku (više od 80% ispitanika). Istodobno svega petina ispitanika (u prosjeku) smatra da se u Hrvatskoj poštuju istraživane vrednote kao ljudske vrednote. Poštivanje navedenih vrednota u Hrvatskoj indicira prihvaćanje vrednota svjetskog ethosa, pa autor zaključuje da je u hrvatskom društvu svjetski ethos nedovoljno prisutan., Th e world ethos presents a new challenge at the end of the 20th and the beginning of the 21st century, which, as a “project”, attempts to form the postulations for the “ethos of the humankind”. The empirical research (2010; N=1008) on the probabilistic sample of the adult citizens of Croatia was conducted using two instruments: the instrument on the new world order and on the respect of the values of the world ethos in Croatia. Th e methods of descriptive (percentages, Pearson’s correlation) and multivariate statistics (factorial analysis under the GK criterion and the analysis of variance) were used in the analysis of data. The first part of the aper gives the overview of the research results on the acceptance of theses on the new world order, world and religious peace, dialogue and ethical consensus. The second part presents the perception of the respect of world ethos values in Croatia: the principle of humanity; non-violence and respect for life; justice and solidarity; honesty and tolerance; and mutual esteem and partnership. In the final part the author summarizes the results of the statistic analysis and concludes that there is a high acceptance of the postulates of a more just world order (over 80% of the respondents). At the same time, only one fifth of the respondents (on average) think that these values are respected in Croatia. The respect of these values in Croatia indicates the acceptance of the values of the world ethos and, therefore, the author concludes that the world ethos is not present enough in Croatia., Das Weltethos ist Ende 20. und Anfang 21. Jh. eine neue Herausforderung, als “Projekt” versucht es, die Voraussetzung für ein “Ethos des Menschentums” zu gestalten. Eine empirische Forschung an einem probabilistischen Muster (2010; N=1008) von volljährigen Bürgern Kroatiens wurde an zwei Instrumenten durchgeführt: Die neue Weltordnung und das Instrument zur Achtung der Werte des Weltethos in Kroatien. In der statistischen Bearbeitung wurden Methoden der deskriptiven Statistik angewendet (Prozente, Pearson - Korrelation) und die multivariate Statistik (Faktoranalyse unter Komponentenmodel mit GK-Kriterium zum Stoppen von Faktorextraktion und Varianzanalyse). Im ersten Kapitel der Arbeit werden Resultate der Forschung zur Akzeptanz von Th esen über die neue Weltordnung, über den Welt- und Religionsfrieden, über, den Dialog und den ethischen Konsens gezeigt, und im zweiten die Wahrnehmung der Achtung der Werte des Weltethos in Kroatien: Menschlichkeit, Gegenseitigkeit, Achtung des Lebens, Solidarität, Gerechtigkeit, Toleranz, Wahrheitsliebe, Gleichberechtigung, partnerschaftliche Beziehung zwischen Mann und Frau. Im abschließenden Teil summiert der Verfasser die Resultate der statistischen Analyse und kommt zum Schluss, dass eine hohe Akzeptanz der Th esen über eine gerechtere Weltordnung besteht (mehr als 80% der Befragten). Gleichzeitig ist nur ein Fünftel der Befragten (im Durchschnitt) der Meinung, dass in Kroatien die geforschten Werte als Menschenwerte geachtet werden. Die Achtung von angeführten Werten in Kroatien indiziert die Akzeptanz der Werte des Weltethos, also kommt der Verfasser zum Schluss, dass das Weltethos in der kroatischen Gesellschaft nicht genügend anwesend ist.

Prostor i vrijeme oduvijek su bili dvije ključne dimenzije čovjekove egzistencije, ali se tijekom čovjekove kulturne evolucije različito percipiraju. U predmodernim društvima dominiralo je prirodno, ciklično vrijeme kao paradigma organizacije života lokalnih zajednica. U modernom društvu dominira linearno shvaćanje vremena i socijalno (kulturno) konstruirano vrijeme kao paradigma organizacije života. Glede uloge vremena u društvu, razlikuju se tri “kulture vremena” (Zeitkultur): “tradicionalna”, “moderna” i “kultura digitaliziranog vremena”. U članku se polazi od teze da postoje značajne razlike između prirodnih i socijalnih sustava, pa tako i razlike u njihovoj perspektivi vremena, vidljive u dvama poredcima vremena: prirodnom (cikličnom) i kulturnom (linearnom). Njihova konfrontacija u modernom društvu ima različite posljedice. Socijalnoekološka kriza posljedica je sudara cikličnog i linearnog vremena, tj. prostorni je i vremenski odraz neuvažavanja prirodnog vremena i dominacije socijalnog vremena s individualnim i socijalnim posljedicama. Glede toga, u članku se uspoređuju obilježja prirodnog i socijalnog sustava; objašnjava se zašto je vrijeme postalo relevantan sociološki problem u modernom društvu, vrijeme kao individualni i ekonomski resurs, te njegova važnost za ekonomiju vremena i menadžment vremena u organizaciji života modernog društva. Ističe se potreba oblikovanja “nove kulture vremena”. Za nju nije dostatna kritika ekonomije vremena, nego su potrebna razmišljanja ekologije vremena., Time and space have always been the two key aspects of human existence. However, in the course of man’s cultural evolution, they have been perceived differently. In pre-modern societies, natural, cyclic time was predominant as a paradigm of local communities’ organization of life. In modern society, linear time and socially (culturally) structured time dominates as a paradigm of organization of life. There are three “time cultures” (Zeitkultur) regarding the role of time in the society: “traditional”, “modern” and “the culture of digitalised time”. The article starts with the hypothesis that there are significant differences between natural and social systems; therefore, there are also differences in their time perspective as seen in natural (cyclic) and cultural (linear) perception of time. The confrontation of the two in modern society has its consequences. Socio-ecological crisis is the consequence of the cyclic – linear time clash; in time and space, in individuals and society as a whole, it reflects the neglect of the natural time and the dominance of the social time. The article compares the natural and the social system; it explains why time has become a relevant sociological problem in modern society, time as individual and economic resource, the importance of time economy and time management in the organization of modern life. The article points out the necessity to create a “new time culture”. For that, the criticism of time economy is not enough; time ecology needs to be considered.

U modernom društvu nastaju nestašice nekih roba i proizvoda, prirodnih izvora (resursa), pa tako i vremena. Dojam o nedostatku vremena nastaje zbog ubrzanog ritma čovjekova (društvenoga) djelovanja i načina življenja i brzih promjena između različitih društvenih stanja. Rad ukazuje (a) na važnost nekih pojmova ekologije vremena u pristupu socijalnoekološkim istraživanjima (ireverzibilnost, ritam, tempo, brzina, suverenitet vremena, ekološki otisak vremena, mjera vremena), (b) na vrijeme kao medij dezintegrativnih procesa i (c) na potrebu usporavanja tempa života i društvenih promjena. Teza rada je da problemi (u okolišu i socijalni) nastaju zbog sudara dvaju poredaka vremena i njihovih ritmova – ritma u prirodi (prirodnog) i ritma u društvu (kulturnog). Sudar nastaje zbog intencionalnog djelovanja modernog društva da odvoji socijalno (kulturno) vrijeme od prirodnog vremena, da socijalno vrijeme i ritam društva odvoji od čovjeka i da prirodni ritam i prirodne forme vremena podčini vremenu i ubrzanom ritmu modernog društva. Putem univerzalnog vremena moderno društvo integrira različite kulture, a nastoji integrirati prirodu u društvo putem dominacije socijalnog vremena. Pritom djeluje kulturno dezintegrirajuće. Zaključuje se da je za usporavanje tempa potrebna radikalna preorijentacija post/modernog društva, a za nju je potrebno uvažavanje dinamike odnosa između dvaju sustava: prirodnog i socijalnog, te uvažavanje njihovih različitih vremenskih perspektiva na razini individualnog i društvenog djelovanja. Ipak, deceleracija u praktičnom pogledu nije baš izvjesna., The work places emphasis on (a) the importance of some terms in the ecology of time with regards to socioecological research (irreversibility, rhythm, tempo, speed, time sovereignty, ecological timeprint, measure of time), (b) time as the medium of dis/integrative processes and (c) the need to slow down the tempo of life and social changes. The main thesis is that the problems (in the environment and social) arise due to the clash between two dimensions of time and their rhythms – the rhythm in nature (natural) and the rhythm in society (cultural). The clash arises because of the intentional tendency of modern society to separate social (cultural) time from natural time, to separate social time and social rhythm from the human being, and to subordinate natural rhythm and natural forms of time to time and accelerated rhythm of contemporary society. Through universal time contemporary society integrates different cultures and attempts to integrate nature into society through the domination of social time. At the same time its actions are culturally disintegrating. In order to decelerate the tempo a radical reorientation of post/modern society is needed, it is necessary for it to accept the dynamics of the relation between natural and social systems, and their different time perspectives on the level of individual and social actions., In der vorliegenden Arbeit wird a) auf die Wichtigkeit einiger Begriffe der Zeitökologie hingewiesen beim Ansatz zur sozioökologischen Forschung (Irreversibilität, Rhythmus, Tempo, Geschwindigkeit, Zeitsouveränität, Öko-Abdruck der Zeit, Zeitmaß); b) auf die Zeit als Medium des/integrativer Prozesse; c) auf die Notwendigkeit, das Lebenstempo und soziale Veränderungen zu verlangsamen. Die These der Arbeit ist, dass die Probleme (Umweltprobleme und soziale Probleme) infolge des Zusammenpralls zweier Ordnungen der Zeit und ihrer Rhythmen entstehen – des Rhythmus in der Natur (des natürlichen Rhythmus) und des Rhythmus in der Gesellschaft (des kulturellen Rhythmus). Zum Zusammenprall kommt es infolge des absichtlichen Bestrebens der modernen Gesellschaft, die soziale (kulturelle) Zeit von der natürlichen zu trennen, die soziale Zeit und den sozialen Rhythmus vom Menschen zu trennen, und den natürlichen Rhythmus und natürliche Formen der Zeit dem beschleunigten Rhythmus der modernen Gesellschaft zu unterwerfen. Durch die universale Zeit integriert die moderne Gesellschaft unterschiedliche Kulturen, sie versucht auch mittels Domination der sozialen Zeit die Natur in die Gesellschaft zu integrieren. Dabei agiert sie kulturell desintegrierend. Zur Verlangsamung des Tempos ist eine radikale Umorientierung der post/modernen Gesellschaft notwendig, dazu ist es nötig, die Beziehungsdynamik zwischen dem sozialen und dem natürlichen System, sowie deren unterschiedliche Zeitperspektiven auf der Ebene des individuellen und des sozialen Wirkens zu beachten.

Prilog je nastao u povodu predstavljanja Godišnjaka Titius, br. 2/2009. Budući da je specijalizirani časopis, za istraživanja porječja Krke, Titius pokrenut na projektu „Titius: Porječje Krke – baština i sociokulturni razvoj“ to je članak podijeljen u dva dijela. Prvi, uvodni, dio rada donosi analizu nekih pojmova kao što su baština, biološka/ prirodna raznolikost i njene vrijednosti te sociokulturni razvoj – kulturna evolucija. Potom se posebno razmatra zaštita okoliša i održivi razvoj. Drugi dio teksta donosi kratak osvrt na drugi broj Godišnjaka Titius (Split) u kojem je objavljeno ukupno 17 radova. Autor ovog priloga osvrće se na nekoliko radova iz društvenih i humanističkih znanosti u tomu novom časopisu odnosno Godišnjaku, smatrajući da Titius svakako dobro služi proučavanju prirodne i kulturne baštine i promišljanju razvoja Pokrčja, a time i hrvatskog društva., This text was prepared on the occasion of presenting the Annual Titius, no. 2 / 2009. Since the journal Titius was launched as a specialized journal for the study of Krka river basin within the project “Titius - heritage and socio-cultural development,” the article is divided into two parts. The fi rst, introductory part presents an analysis of some concepts such as inheritance, biological / natural diversity and its values, and socio-cultural development - cultural evolution. Then, environmental protection and sustainable development are considered separately. The second part provides a brief overview of the second issue of the Yearbook Titius (Split), in which 17 papers were published. The author of this contribution refers to several papers in the humanities and social sciences in this new issue, considering that Titius certainly serves the study of natural and cultural heritage and considering of the development of Pokrčje., Il contributo viene creato in occasione della presentazione dell’Annuario Titius, n. 2/2009. Essendo una rivista specializzata per le ricerche del bacino della fiume Cherca Titius, lanciato dal progetto “Titius - patrimonio e sviluppo socio-culturale”, l’articolo è diviso in due parti. Il primo, introduttivo, parte del documento presenta l’analisi di alcuni concetti come l’ereditarietà, la diversità biologica/naturale ed i suoi valori e lo sviluppo socio-culturale - l’evoluzione culturale. Poi, soprattutto si considera la protezione ambientale e lo sviluppo sostenibile. La seconda parte dell’articolo fornisce una breve panoramica del secondo numero dell’Annuario Titius (Split), nel cui é stato pubblicato 17 articoli. L’autore di questo contributo si riferisce a diversi articoli delle scienzie umanistiche e sociali in questo Annuario, considerando che Titius serve certamente per lo studio del patrimonio naturale e culturale e per la deliberazione dello sviluppo del Pokrčje.

U radu se iznose rezultati percepcije o poželjnosti opstanka raznolikih kultura i biološke raznolikosti. Pitanje o raznolikosti postavlja se s problemom utjecaja tehnike i tehnologije na procese kulturnog i biotičkog uniformiranja te seže u antropološke aspekte ljudske vrste i njezine perspektive. Rad predstavlja rezultate empirijskog istraživanja na tri fakulteta Sveučilišta u Zagrebu na prigodnom uzorku (2007; N=189). Primijenjene su tehnike univarijatne, bivarijatne i multivarijatne statistike. Rezultati su pokazali da većina ispitanika (87% do 96%) podržava raznolikost kultura u svijetu, a isto toliko ih ne prihvaća ideju da u svijetu postoji samo „jedna kultura“. Utvrđena su tri faktora: „Prihvaćanje raznolikosti kultura“, „Prihvaćanje moderne kulture“ i „Kulture bez perspektiva“. Analiza varijance na varijablama i faktorima utvrdila je značajne razlike između skupina s obzirom na obilježja ispitanika. Rezultati istraživanje percepcije prava živih vrsta na život i motiva čovjekove brige o živom svijetu nadalje pokazuju dominantnost „egalitarizma“ o pravu na život, a „etičnosti“ u čovjekovu postupanju prema živom svijetu., The paper deals with the results on perception of preserving cultural and biological diversity. The matter of diversity is discussed in relation to the issue of the influence of technology on the processes of cultural and biotical uniforming and reaches into the anthropological aspects of the human species and its perspective. The paper presents the results of the empirical research at three faculties of the University of Zagreb on the corresponding sample (2007; N=189). Univariate, bivariate and multivariate statistical methods were used in analysis. The results have shown that the majority of the respondents (87% do 96%) support cultural diversity, while the same percentage does not accept the idea of “the unique culture in the world”. Three factors were extracted: “Accepting cultural diversity”, “Accepting the modern culture” and “Cultures with no prospects”. The variance analysis on variables and factors has shown that there were significant differences between the groups, depending on the respondents’ characteristics. The results of the research on the perception of living species rights to life and motives of man’s care for the living world further showed dominance of “egalitarianism” in rights to life and “ethics” in man’s dealing with the living world.

U povodu 20. godišnjice pada Berlinskog zida autor problematizira pitanje sociokulturnog značenja »zida«. Padom zida nije kraj zidovima u suvremenom čovječanstvu. U povijesti civilizacija nastajali su različiti zidovi. Na teorijskoj razini polazi od teze da je u epohi moderne izgrađena »kultura zidova«, a postmoderna nije postavila temelje »kulture bez zidova«, pa se i nakon pada Berlinskog zida nastavlja kontinuitet kulture zidova. Grade se novi zidovi u Europi i svijetu – reproducira se kultura zidova. Na praktičnoj razini navode se različita značenja pojma zid, odnosno ograničenja, pa se može govoriti o fizičkim, kulturnim, vjerskim, ideološkim, mentalnim, vidljivim i nevidljivim zidovima. Zidovi su u funkcij i razdvajanja i ograničavanja. Pad Berlinskog zida simbolizira kraj državotvorne ideologije, koji za jedne (tranzicijske zemlje) znači slobodu, ali i tegoban kapitalistički i demokratski početak. Za Europu (EU), naročito Njemačku, značio je nastavak ujedinjavanja, ali i otvaranje prostora širenju svjetskog imperija, osobito putem kulturnog imperijalizma. Hrvatska samostalnost nije u neposrednoj vezi s njegovim padom., In honour of the twentieth anniversary of the fall of the Berlin Wall, the author deals with the question of the socio-cultural meaning of the »wall«. The fall of the wall did no mark the end of all walls in modern mankind. Throughout the history of civilisation various walls were raised. On a theoretical level we start from the theory that during the ‘Modern’ era »cultural walls« were raised while in post-modern times the foundations of »culture were not placed without walls« and even aft er the fall of the Berlin Wall cultural walls continued to exist. New walls are being raised in Europe and the world – cultural walls are being reproduced. On a practical level, several explanations are off ered for the notion of walls – i.e. limitations – and so we can speak of physical, cultural, religious, ideological, mental, visible and invisible walls. Walls serve to separate and limit. The fall of the Berlin Wall is symbolic of the end of statehood ideology which for some (transition countries) meant freedom as well as a diffi cult capitalistic and democratic beginning. For Europe (EU), particularly Germany, this meant the continuation of unifi cation but also opening a space for expansion of world imperators particularly through cultural imperialism. Croatia’s independence is not in direct relation to its fall.

Auf der Welt kennen wir einerseits eine große Vielfalt unterschiedlicher Kulturen, andererseits aber auch die Tendenz zum Verschwinden dieser kulturellen Vielfalt – kulturelle Entropie. Gleichzeitig erstarkt die Dominanz der modernen (westlichen) Kultur und bringt eine Homogenisierung der Kulturen mit sich. Auf die neolithische Revolution war eine kulturelle Explosion, auf die industrielle Revolution eine kulturelle Implosion gefolgt. In der Arbeit werden zwei Thesen problematisiert: (1) Die Vielfalt der Kulturen ist ein Wert für die Menschheit, und (2) Kulturhomogenisierung ist eine unvermeidbare Tendenz in der kulturellen Evolution des Homo sapiens. Die grundlegende These lautet, dass sich in der (Post-)Modernität zwei parallele Homogenisierungsprozesse abspielen: eine biotische und eine kulturelle Homogenisierung. Im Globalisierungsprozess sind beide Tendenzen empirisch erkennbar. Paradox ist aber, dass sowohl die kulturelle als auch die biologische Vielfalt geschützt, die Kultur- und die biotische Homogenisierung dagegen kritisiert werden, während sich gleichzeitig die globale Tendenz der kulturellen Implosion fortsetzt. Zur Untermauerung dieser Thesen werden die Ergebnisse empirischer Untersuchungen über die Perspektiven der kulturellen Vielfalt in der Welt präsentiert. Es werden die Phänomene der kulturellen Vielfalt, der vormodernen und der modernen Kultur bewertet. An einer entsprechenden Untersuchung nahmen Studenten dreier Fachrichtungen teil: Kunst, humanistische und technische Studenfächer. Die Ergebnisse wurden unter Berücksichtigung der jeweiligen Studienrichtungen, der Religiosität, der politischen Orientierung und des Geschlechts der Studierenden analysiert., U svijetu postoje raznolike kulture – kulturna raznolikost, ali i tendencija nestajanja kulturne raznolikosti – kulturna entropija. Istodobno se povećava dominacija moderne (zapadne) kulture – homogenizacija kulture. S neolitskom revolucijom uslijedila je kulturna eksplozija, a s industrijskom revolucijom i kulturna implozija. U radu se problematiziraju dvije teze: da je raznolikost kultura vrijednost za čovječanstvo, i druga da je homogeniziranje kulture neizbježna tendencija u kulturnoj evoluciji homo sapiensa. Osnovna teza je da se u post/modernosti zbivaju dva paralelna procesa homogeniziranja: biotička homogenizacija i kulturna homogenizacija. U procesu globalizacije empirijski se mogu prepoznati obje tendencije. Paradoksalno je da se štiti raznolikost kultura i biološka raznolikost, a kritizira homogenizacija kulture i biotička homogenizacija, dok se istodobno nastavlja globalna tendencija kulturne implozije. Kao empirijska potkrepa ovom diskursu izložit će se rezultati empirijskog istraživanja mišljenja o perspektivama raznolikosti kultura u svijetu. Riječ je o vrednovanju raznolikosti kultura, predmodernih i moderne kulture. Istraživanje je provedeno na tri skupine ispitanika: likovnog studija, humanističkog studija i tehničkog studija. Rezultati se analiziraju s obzirom na studijska usmjerenja, religioznost, političku orijentaciju i spol studenata/ica., There are diverse cultures in the world – cultural diversity, as well as the tendency of eradication of cultural diversity – cultural entropy. At the same time, the domination of modern (Western) culture – the culture of homogenization – is increasing. Cultural explosion was preceded by the Neolithic revolution, after which cultural implosion followed the industrial revolution. Two theses are questioned in this paper: that cultural diversity is a value to humanity, and that homogenization of culture is an inevitable tendency in the cultural evolution of Homo sapiens. The main thesis of this paper is that there are two parallel processes of homogenization in post/ modernity: biotic homogenization and cultural homogenization. We can empirically recognize both tendencies in the process of globalization. It is paradox that cultural diversity and biological diversity are protected while homogenization of culture and biotic homogenization are criticized, while at the same time, the global tendency of cultural implosion is continuing. The results of an empirical research of opinions about cultural diversity perspectives in the world will be presented as the empirical foundation of the mentioned discourse. The topic of the research is the validation of cultural diversity, especially traditional and modern cultures. It was conducted on three groups of subjects: students of art, humanistic sciences and technical sciences. The results are analyzed regarding the fields of study, religiousness, political orientations and gender of the students., Il existe différentes cultures dans le monde – à savoir la diversité culturelle –, mais on constate aussi la tendance de disparition de cette diversité – l’entropie culturelle. Dans le même temps, la domination de la culture moderne (occidentale) – l’homogénéisation progresse. L a révolution néolithique a été suivie par l’explosion culturelle, et la révolution industrielle, par l’implosion culturelle. Deux thèses sont traitées : la diversité culturelle comme étant une richesse pour l’humanité, et l’homogénéisation de la culture comme étant une tendance inévitable dans le cadre de l’évolution de l’homo sapiens. L a thèse principale affirme que deux processus parallèles ont lieu à l’époque post-moderne : l’homogénéisation biotique et l’homogénéisation culturelle. Ces deux tendances se distinguent empiriquement dans le processus de mondialisation. Il est paradoxal de défendre la diversité culturelle et biologique, et de critiquer l’homogénéisation culturelle et biotique, alors que se poursuit la tendance globale d’implosion culturelle. Les résultats d’une étude empirique sur les réflexions autour des perspectives de la diversité culturelle dans le monde viendront appuyer ce discours. Il est question de la valorisation de la diversité des cultures, pré-moderne et moderne. L ’étude a été menée sur trois groupes de sujets : étudiants en beaux-arts, en sciences sociales et en sciences techniques. L es résultats ont été analysés en fonction de la filière, de la religiosité, de l’orientation politique et du sexe des étudiant(e)s.

Članak donosi rezultate istraživanja percepcije dva tipa krajobraza: kultivirani i tehnički krajobraz. Oba se odnose na nezagađeni okoliš, ali na različitu djelatnost (poljoprivreda; energetika). Izdvojeni su iz istraživanja koje je provedeno na šest tipova krajobraza, konceptualiziranih kao tri para krajnjih polova ili kontinuiteta. Osim spomenutih, i na: idilični seoski odnosno urbani (kontinuitet naselja) i zagađeni industrijski odnosno netaknutu prirodu (kontinuitet zagađenja), o kojima će se referirati u drugim radovima. U ovom su radu prikazani odabrani rezultati za kultivirani i tehnički krajobraz (kontinuitet tehnike) radi usporedbe percepcije nezagađenog okoliša u kojem nalazimo tradicionalnu i modernu djelatnost. Cilj je bio (1) istražiti vizualni dojam dvaju različitih krajobraza, (2) provjeriti dobivaju li se isti faktori na oba tipa, kako bi se potvrdila značajnost očekivanih faktora u subjektivnoj percepciji krajobraza, kao kod ranijih istraživanja, i (3) utvrditi značajnost razlika u percepciji s obzirom na obilježja ispitanika. U istraživanju je primijenjena metoda semantičkog diferencijala s 15 bipolarnih parova pridjeva za oba krajobraza. U izradi instrumenta konsultirana su iskustva nekih istraživanja u svijetu i kod nas. Korišten je prigodni uzorak studenata (N=301; 2008) Sveučilišta u Osijeku, Splitu, Zadru i Zagrebu. Ispitanicima su prikazani krajobrazi na fotografijama u boji: kultivirani - manje poljoprivredne parcele prekrivene različitim kulturama i manjim šumarcima, a tehnički - niz vjetroelektrana u brežuljkastom predjelu. U statističkoj obradi korištene su metode univarijatne (postoci, prosječne i modalne vrijednosti), bivarijatne (t-test, analiza varijance) i multivarijatne statistike (faktorska analiza pod komponentnim modelom uz GK kriterij). Rezultati istraživanja dopuštaju nekoliko zaključaka s napomenom da za populaciju imaju indikativni karakter. Autori zaključuju da (1) ispitanici pretežno pozitivno percipiraju oba krajobraza na ljestvicama semantičkog diferencijala, (2) relativna većina ispitanika kultivirani krajobraz statistički značajno pozitivnije percipira, (3) semantičkim diferencijalom su utvrđena po četiri faktora na oba krajobraza koji po značenju pripadaju dimenzijama: estetskog, religijskog, aktivnosti i strukture (stabilnosti), i (4) postoje statistički značajne razlike na nekim faktorima s obzirom na socio-demografska obilježja i orijentacije ispitanika., The article presents the results of the research on the perception of two types of landscapes: cultivated and technical landscape. Both relate to unpolluted environment, but on different activities (agriculture; energetics). The aim was to (1) research the visual impression of two different landscapes, (2) examine whether the same factors appear on both types, in order to verify the relevance of xpected factors in subjective perception of landscapes, as in previous research, and (3) establish the significance of differences in perception with regards to respondents’ characteristics. In the research, the method of semantic differential with 15 bipolar adjective airs is used for both landscapes. In the construction of the instrument some research in the world and in these areas are consulted. The convenient sample was used (N=301; 2008) of students from the University of Osijek, Split, Zadar and Zagreb. Color photographs of landscapes were shown to the respondents. The results of the research allow us to make several conclusions bearing in mind that they are of indicative character for the population. The authors conclude that (1) respondents in general positively perceive both landscapes on semantic differential scales, (2) relative majority of the espondents perceive cultivated landscape statistically significantly more positive, (3) four factors were found on semantic differential of both landscapes, which belong to the dimensions of: aesthetics, religious, activity and structure (stability), and (4) here are statistically significant differences on some factors with regards to socio-demographic characteristics and orientations of the respondents., Der vorliegende Artikel präsentiert die Ergebnisse einer Forschung der Wahrnehmung von zwei Landschaftsarten: Einer Kultur- und einer technischen Landschaft. Die beiden beziehen sich auf eine unverschmutzte Umwelt, aber auch auf unterschiedliche Tätigkeiten (Landwirtschaft, Energiewirtschaft). Das Ziel war (1) den visuellen Eindruck von zwei unterschiedlichen Landschaften zu untersuchen, (2) prüfen, ob man die gleichen Faktoren an beiden Typen bekommt, um die Bedeutsamkeit von erwarteten Faktoren in der subjektiven Wahrnehmung der Landschaft und den vorherigen Untersuchungen zu estätigen (3) die Bedeutsamkeit von Unterschieden in der Wahrnehmung hinsichtlich der Merkmale von Befragten festzustellen. In der Forschung wurde die Methode des semantischen Differentials mit 15 bipolaren Paaren für beide Landschaften angewendet. Bei der Erarbeitung des Instruments wurden Erfahrungen einiger Untersuchungen aus der Welt und bei uns zu Rate gezogen. Es wurde eine Auswahl aufs Geratewohl angewendet (N=301; 2008), die Befragten waren Studenten der Universitäten Osijek, Split, Zadar und Zagreb. Den Testpersonen wurden Farbbilder von Landschaften gezeigt. Die Forschungsergebnisse lassen einige Schlüsse zu, mit der Anmerkung, dass sie für die Population einen aussagekräftigen Charakter haben. Die Autoren kommen zum Schluss: (1) Dass die Befragten beide Landschaften auf der Differentialskala vorwiegend positiv wahrnehmen, (2) dass die relative Mehrheit von Befragten die Kulturlandschaft statistisch gesehen beträchtlich positiver wahrnimmt, (3) durch semantisches Differential wurden an beiden Landschaften je vier Faktoren festgestellt, die ihrer Bedeutung nach zu den Dimensionen des Ästhetischen, des Religiösen, der Aktivität und der Struktur (Stabilität) gehören (4) dass es keine statistisch relevanten Unterschiede an einigen Faktoren gibt hinsichtlich der Soziodemographischen Merkmale und der Ausrichtung von Befragten.

Modernizacijski procesi utječu na mijenjanje prirodnog i kulturnog krajobraza u Hrvatskoj. Čovjek nije pasivan u promatranju promjena koje se u krajobrazu odvijaju. Stavlja li se naglasak na objekt percepcije ili subjekt koji krajobraz percipira, vrednovanje krajobraza može biti objektivno ili subjektivno. Rad se bavi subjektivnom procjenom šest različitih tipova krajobraza: prirodni krajobraz (netaknuta priroda) i pet tipova kulturnog krajobraza – ruralno i urbano naselje, tradicionalna i moderna tehnološka intervencija (poljoprivreda; vjetroelektrane), te industrijski krajobraz. Cilj je bio (1) istražiti vizualni dojam različitih tipova prirodnog i kulturnog krajobraza, (2) utvrditi statistički značajne preferencije ispitanika prema tipu krajobraza, (3) istražiti otkriva li prilagođeni instrument semantičkog diferencijala koncipiranu faktorsku strukturu od četiri dimenzije subjektivne percepcije (estetika, stabilnost, aktivnost i religijska) na svih šest tipova krajobraza, te (4) utvrditi stabilnost faktorske strukture s obzirom na 15 bipolarnih parova pridjeva. Korišten je prigodni uzorak studenata (N=301; 2008) Sveučilišta u Osijeku, Splitu, Zadru i Zagrebu. U statističkoj obradi korištene su metode univarijatne (prosječne vrijednosti i postoci odgovora), bivarijatne (t-test) i multivarijatne statistike (faktorska analiza pod komponentnim modelom uz GK kriterij). Autori zaključuju da: (1) ispitanici najviše preferiraju netaknuti prirodni krajobraz, a najmanje zagađeni industrijski krajobraz; (2) postoje statistički značajne razlike usporedbom prosječnih vrijednosti odgovora ispitanika, gdje ispitanici preferiraju one tipove krajobraza u kojima u nekom obliku nalazimo „prirodnost“ (netaknuta priroda vs. kulturni tipovi krajobraza, ruralni vs. gradski, kultivirani vs. tehnički); (3) prilagođeni instrument semantičkog diferencijala otkriva četiri dimenzije subjektivne percepcije (estetska, stabilnost, aktivnost i religijska) na svih šest tipova krajobraza, te (4) većina (osim četiri) bipolarnih parova pridjeva održavaju stabilnost faktorske strukture. Autori napominju da su rezultati samo indikativnog karaktera za studentsku populaciju., Effects of modernization can be seen in changes in natural and cultural landscapes in Croatia. Human beings are not simply passive observers of these changes. Depending on whether emphasis is placed on the object of perception or on the subject who perceives the landscape, landscape assessment can be objective or subjective. This research deals with subjective assessment of six different types of landscapes: natural landscape (untouched nature) and five types of cultural landscapes – rural and urban dwelling, traditional and modern technological interventions (agriculture; wind turbines) and industrial landscape. The aim was to (1) research visual perception of different types of natural and cultural landscapes, (2) determine statistically significant preferences of the respondents for certain types of landscapes, (3) find whether the semantic differential instrument reveals four-dimensional factorial structure of subjective perception (aesthetics, stability, activity and religious), for all six types of landscapes, and (4) determine whether the factor structure is stable with regards to 15 bipolar adjectival pairs. Convenient sample was used (N=301; 2008) consisting of students from the Universities of Osijek, Split, Zadar and Zagreb. Univariate (means and percentages), bivariate (T-test) and multivariate statistical methods (principal component analysis under G-K criterion) were used in analysis., Die Modernisierungsprozesse beeinflussen die Veränderung der Natur- und Kulturlandschaft in Kroatien. Bei der Betrachtung der Veränderungen, die an der Landschaft stattfinden, bleibt der Mensch nicht passiv. Je nachdem ob die Betonung auf das Wahrnehmungsobjekt, oder auf das Subjekt, das die Landschaft wahrnimmt, gesetzt wird, kann die Bewertung der Landschaft objektiv oder subjektiv sein. Die vorliegende Arbeit beschäftigt sich aus soziologischer Sicht mit der subjektiven Bewertung von sechs verschiedenen Landschaftstypen: einer Naturlandschaft (unberührte Natur) und fünf Typen von Kulturlandschaften – eine ländliche und eine urbane Siedlung, ein traditioneller und ein moderner technologischer Eingriff (Landwirtschaft; Windkraftanlage), und eine verschmutzte Industrielandschaft. Das Ziel war: (1) den visuellen Eindruck von verschiedenen Typen der Natur- und Kulturlandschaften zu untersuchen, (2) die statistisch relevanten Präferenzen der Befragten zum Landschaftstyp festzustellen, (3) zu untersuchen, ob das angepasste Instrument des semantischen Differentials die konzipierte Faktorenstruktur von vier Dimensionen der subjektiven Wahrnehmung (Ästhetik, Stabilität, Aktivität und die religiöse Dimension) auf allen sechs Typen aufdeckt, und (4) die Stabilität der Faktorenstruktur hinsichtlich der 15 bipolaren Paaren von Adjektiven festzustellen. Es wurde ein passendes Muster von Studenten (N=301; 2008) der Universitäten Osijek, Split, Zadar und Zagreb verwendet. In der statistischen Bearbeitung wurden die Methoden der univarianten (Prozente, durchschnittliche und modale Werte), bivarianten (t-Test) und multivarianten Statistik (Faktorenanalyse, Komponentenmodell , GK Kriterium) verwendet.

U članku se problematizira pitanje o dvije generalne opcije budućnosti ljudske civilizacije: pritisak zapadne kulture na standardiziranje elemenata kulture i putem masovnih medija stvaranje kulturnog imperijalizma što vodi kulturnoj entropiji i mogućem nastanku novoga svjetskog imperija; druga opcija je kritika jednoobraznosti života, sprečavanje kulturne entropije i očuvanje raznolikosti kao čovjekova bogatstva za alternativne razvojne smjerove i buduću zajednicu raznolikih. Autor se zalaže za ovu drugu opciju. Dilema imperij ili zajednica nije političke nego prije kulturne naravi. Održanje raznolikosti kultura pretpostavlja da se raznolikost kultura shvati (a) kao normativna vrijednost, jer sadrži u sebi etički aspekt, i (b) kao praktična vrijednost, jer sadrži politički aspekt. Svijest o mogućoj alternativi imperij ili zajednica raznolikih odražava proturječnost modernoga doba i omogućuje varijacije "trećih" putova izme|u dugoročnih antropoloških i kratkoročnih razvojnih projekcija. Tendenciji nastanka i dominacije imperijalne kulture idu u prilog nastanak jednoobraznosti globalnoga kulturnog okoliša i ujednačavanje ekoloških uvjeta života, a protivi mu se kulturna raznolikost. Socijalnu projekciju uvjetuje značenje simboličkoga svijeta, pa je pitanje budućih socijalnih opcija ujedno pitanje kulturnih opcija. Svijet kulture jest svijet simbola, pa društvo ne može bez simboličke dimenzije. "Imperij" i "zajednica" simbolično odražavaju ambivalentnost socijalnih perspektiva., In the article the author discusses two general options of the future of human civilization: the pressure of Western culture on the standardisation of elements of culture and the creation of cultural imperialism via the mass media which leads to cultural entropy and the possible establishment of a new world empire; the other option is a critical appraisal of the uniformity of life, prevention of cultural entropy and preservation of diversity as humanity’s wealth for alternative directions of development and a future community of diversities. The author supports the latter option. The dilemma between empire and community is not of political but cultural nature. The subsistence of cultural diversity presupposes that cultural diversity be understood (a) as a normative value because it contains in itself the ethical aspect and (b) as a practical value because it contains the political aspect. Awareness of the possible alternative choice between empire or community of diversities, reflects the contradiction of the modern age and enables variations of the “third” paths from long-term anthropological to shortterm developmental projections. In favour of the tendency of the emergence and domination of imperial culture stands the emergence of uniformity of the global cultural environment and standardisation of the environmental conditions of life, while against it stands cultural diversity. The social projection depends on the meaning of the symbolical world, thus making the question of future social options also a question of cultural options. The world of culture is a world of symbols, so society cannot do without its symbolical dimension. “Empire” and “community” symbolically reflect the ambivalence of social perspectives., Der Verfasser problematisiert die Frage zweier generellen Optionen für die Zukunft der menschlichen Zivilisation: 1) Der Druck der westlichen Kultur bewirkt eine Standardisierung der Kulturelemente und bringt durch die Massenmedien einen Kulturimperialismus hervor, der eine kulturelle Entropie und die mögliche Entstehung eines neuen Weltimperiums zur Folge hat; 2) Die Einförmigkeit des Lebens wird einer Kritik unterworfen und kulturelle Entropie verhindert, zugunsten der Bewahrung kultureller Vielfalt als des Reichtums des Menschen sowie als Voraussetzung für Entwicklungsalternativen und eine zukünftige Gemeinschaft von Unterschiedlichen. Der Autor setzt sich für die zweite Option ein und erläutert, dass die Frage: Imperium oder Gemeinschaft? kein politisches, sondern eher ein kulturelles Dilemma sei. Die Bewahrung der Vielfalt der Kulturen setzt voraus, dass man Kulturenvielfalt a) als normativen Wert auffasst, da sie nämlich einen ethischen Aspekt birgt, sowie b) als praktischen Wert, wegen des in ihr enthaltenen politischen Aspekts. Das Bewusstsein von der möglichen Alternative Imperium oder Gemeinschaft von Unterschiedlichen spiegelt den widersprüchlichen Charakter des modernen Zeitalters und macht die Variation „dritter“ Wege möglich, durch die langfristige anthropologische sowie kurzfristige Entwicklungsprojekte miteinander verbunden werden. Die Tendenz zur Entstehung und Dominanz einer imperialen Kultur begünstigen die Entwicklung einer einförmigen globalen Kultur und die Vereinheitlichung ökologischer Lebensbedingungen, während ihr kulturelle Vielfalt entgegenwirkt. Jegliche soziale Projektion setzt das Bestehen einer bedeutungsträchtigen symbolischen Welt voraus, und so ist die Frage zukünftiger sozialer Optionen zugleich eine Frage kultureller Optionen. Die Welt der Kultur ist eine Welt der Symbole, und die Gesellschaft kann ohne diese symbolische Dimension nicht leben. Die Alternativen „Imperium“ und „Gemeinschaft“ reflektieren symbolhaft die Ambivalenz gesellschaftlicher Entwicklungsperspektiven.

Analiziraju se rezultati anketnog empirijskog istraživanja na reprezentativnom probabilističkom uzorku od 1202 ispitanika provedenog 2004. godine na području Hrvatske. Istraživana je percepcija društvenog i ekonomskog razvoja i zaštite okoliša na instrumentu od 11 čestica (tvrdnji) kojima je pridodana skala ne/slaganja od pet stupnjeva. Primijenjene su tehnike univarijatne i multivarijatne statistike. Faktorska analiza pod komponentnim modelom izdvojila je tri faktora: prvi, «strože kazne u zaštiti okoliša», drugi, «prednost ekonomije pred zaštitom okoliša» i treći, «čist okoliš i medijska šutnja». Analizirana je povezanost (bivarijatna korelacija) sa faktorima dobivenim na druga dva instrumenta: «socijalnoekološke orijentacije» i «ekološke zabrinutosti». Analiza tih korelacija je pokazala: (1) utvrđena je povezanost između tih faktora i triju faktora socijalnoekoloških orijentacija. Prvom faktoru («strože kazne u zaštiti okoliša») relativno su skloniji «ekocentrično», drugom («prednost ekonomije pred zaštitom okoliša») «antropocentrično» a trećem («čist okoliš i medijska šutnja») «tehnocentrično» orijentirani ispitanici; (2) također je utvrđena povezanost sa faktorima «ekološke zabrinutosti». Ispitanici skloniji prvom (strože kazne u zaštiti okoliša) i trećem (čisti okoliš i medijska šutnja) faktoru relativno su skloniji mišljenju da su «novi ekološki problemi» zabrinjavajući, a ispitanici skloni drugom faktoru (prednost ekonomije pred zaštitom okoliša) podjednako su skloni «klasične» i «nove» ekološke probleme smatrati zabrinjavajućima., The author analyses the results of an empiric opinion pool research, carried out on the representative probabilistic sample of 1202 respondents, during the year 2004, on the territory of the Republic of Croatia. The research of the perception of social and economic development and environmental protection has been carried out with an instrument consisting of 11 units (assertions), to which a scale of dis/agreement consisting of five degrees has been added. The techniques of univariate and multivariate statistics have been applied. Factor analysis under the component model pointed out three factors: the first, ‘rigorous penalties in environmental protection’, the second, ‘the advantage of economy over environmental protection’ and the third, ‘undiluted environment and the silence of mass media’. The connection (bivariate correlation) with factors obtained by other two instruments has been analysed: ‘socio-environmental orientation’ and ‘environmental concern’. The analysis of these correlations has shown that: (1) the connection between these two factors and the three factors of socio-environmental orientations has been established. To the first factor (‘rigorous penalties in environmental protection’) ‘eccentric’ oriented respondents are relatively more inclined, to the second one (‘the advantage of economy over environmental protection’) more inclined are those that are ‘anthropocentric’ and to the third one (‘undiluted environment and the silence of mass media’) those that are ‘techno-centric’ oriented; (2) the connection with the factors of ‘environmental concern’ has also been established. The respondents that more incline to the first (‘rigorous penalties in environmental protection’) and the third (‘undiluted environment and the silence of mass media’) factor are both inclined to the opinion that ‘new environmental problems’ cause concern, and the respondents that incline to the second factor (‘the advantage of economy over environmental protection’) equally incline to hold ‘classic’ and ‘new’ environmental problems as those that cause concern.

Rad se temelji na rezultatima empirijskog istraživanja provedenog u sklopu projekta "Modernizacija i identitet hrvatskog društva" na reprezentativnom uzorku stanovništva Hrvatske. Socijalni identitet definiran je kao dimenzionalni i relacijski, gdje je dimenzionalnost koncipirana kroz četiri konceptualne dimenzije (socijalna, kulturna, prostorna i obiteljsko-rodna), koje su operacionalizirane na instrumentu od 24 čestice. Faktorskom analizom izdvojeno je pet dimenzija socijalnog identiteta (kulturalna, socioprofesionalna, regionalna, nacionalno-vjerska i susjedsko-lokalna). Relacije identiteta određene su odnosom prema: sebi, drugima, prirodi, bogu i svijetu. U radu su provjeravane dvije hipoteze: 1. Socijalni identitet oblikuje se kao relacijski identitet, pa se očekuje povezanost (korelacije) između faktora socijalnog identiteta i percepcije odnosa prema sebi, drugima, prirodi i bogu; 2. Odnosi dimenzija socijalnog identiteta i dimenzije relacijskih identiteta (sebi, drugima, prirodi, bogu) omogućit će izradbu profila svake dimenzije socijalnog identiteta. Dobiveni rezultati većim dijelom potvrđuju postavljene hipoteze o korelacijama. Utvrđen je profil dimenzija socijalnog identiteta pomoću relacijskih dimenzija., The paper is based on the results of empirical research conducted within the project "Modernisation and the Identity of Croatian Society" on a representative sample of Croatian population. Social identity was defined as dimensional and relational, whereas dimensionality was defined through four conceptual categories (social, cultural, spatial and family- -gender) which were operationalised on an instrument of 24 items. Factor analysis separated five dimensions of social identity (cultural, socio-professional, regional, national-religious and neighbourhood-local). Identity relations were defined through the relationship towards: self, others, nature, god and the world. Two hypotheses were checked in the paper: 1. Social identity is formed as relational identity, and a correlation is expected between the social identity factor and the perception towards self, others, nature and god; 2. The relationship between the social identity dimensions and relational identity dimensions (self, others, nature, god) will enable the creation of a profile of each dimension of social identity. The results obtained mostly confirm the stated correlation hypotheses. The profile of social identity dimensions has been defined with the assistance of relational dimensions., Die vorliegende Arbeit gründet sich auf Forschungsergebnissen, die im Rahmen des Projekts „Modernisierung und Identität der kroatischen Gesellschaft” in einer repräsentativen Gruppe von Probanden gewonnen wurden. Die soziale Identität wurde als dimensional und relational definiert, wobei die Dimensionalität anhand von vier konzeptuellen Dimensionen konzipiert wurde: einer sozialen, einer kulturellen, einer räumlichen und einer familiär-geschlechtsgebundenen. Diese Dimensionen wurden mittels eines Fragebogens mit 24 Fragen operationalisiert. Durch eine Faktorenanalyse wurden fünf Dimensionen sozialer Identität ausgesondert (eine kulturelle, eine sozialberufliche, eine regionale, eine national-konfessionelle und eine lokale Dimension). Die Relationalität der Identität wurde ermittelt: durch das Verhältnis zu sich selbst, zu anderen, zur Natur, zu Gott und zur Welt. Folgende Hypothesen wurden hinterfragt: 1) Die soziale Identität entwickelt sich als relationale Identität und setzt eine Korrelation zwischen Faktoren der sozialen Identität einerseits und des wahrgenommenen Verhältnisses zu sich, anderen, der Natur und Gott andererseits voraus; 2) das Verhältnis zwischen den Dimensionen sozialer Identität und den Dimensionen relationaler Identitäten (gemäß dem Verhältnis zu sich, anderen, Natur und Gott) soll ermöglichen, zu jeder Dimension sozialer Identität ein Profil zu erarbeiten. Die gewonnenen Ergebnisse bestätigen größtenteils die bezüglich der Korrelationen aufgestellten Hypothesen. Es gelang, anhand der relationalen Dimensionen ein Profil der Dimensionen sozialer Identität zu erstellen.

SAŽETAK Članak prikazuje rezultate empirijskog istraživanja o pravu životinjskih vrsta na život dobivene u sklopu istraživanja na prigodnom uzorku studenata/ica (N=492, 2005.) na pet fakulteta Sveučilišta u Zagrebu. U obradi su korištene tehnike univarijatne, bivarijatne i multivarijatne statistike (komponentna analiza pod GK-kriterijem). Istraživano je mišljenje ispitanika o trima konceptima: biološkog egalitarizma – jednaka prava svih živih bića, antropološkog ekscemptionalizma – čovjekova veća prava od ostalih životinjskih vrsta i darvinističkog koncepta – pravo vrsta stečeno u borbi za životni prostor. Utvrđeno je da niti jedno stajalište nije izrazito dominantno: 58,1% prihvaća jednaka prava čovjeka i životinjskih vrsta, 32,5% veća čovjekova prava, a 20,6% izboreno pravo. Korelacijske analize pokazale su povezanost mišljenja o pravu na život i faktora utvrđenih na instrumentima: “odgovornost za život”, “biocentrizam”, “socijalno-ekološke orijentacije” i “vjerovanje”. Biološki egalitarizam (jednako pravo životinjskih vrsta) više prihvaćaju ispitanici skloni čovjekovoj “odgovornosti za sav život”, “poštovanju života”, “ekocentrizmu” i “kozmičkoj religiji”, te ispitanici orijentirani “lijevo”, polaznici PMF-a, Strojarskog i Filozofskog fakulteta. Antropološki ekscemptionalizam (čovjek ima veće pravo na život) više prihvaćaju ispitanici skloni “antropocentrizmu” i “kršćanskom vjerovanju”, te ispitanici muškoga spola, “desno” orijentirani i ispitanici s KBF-a; darvinistički koncept (izboreno pravo u borbi vrsta za životni prostor) više prihvaćaju ispitanici skloni čovjekovoj “odgovornosti samo za ljudski život” i “antropocentrizmu”, te ispitanici s Medicinskog, Filozofskog i Strojarskog fakulteta., The article presents results of the empirical research into animal species’ right to life which was carried out in 2005, on the sample of students at five faculties at the University of Zagreb (N=492). Techniques of univariate, bivariate and multivariate statistics were used in the interpretation (component analysis by GK criterion). Respondents were asked to give their opinion about three concepts: biological egalitarianism – equal rights for all living beings, anthropological exemption – human kind has bigger rights than animals and Darwinian concept – species’ rights gained in the fight for living space. The analysis showed that none of the views was greatly predominant: 58.1% of respondents accepted equal rights for human kind and animal species, 32.5% considered human rights superior to animals’ and 20.6% chose Darwinian theory. Correlation analyses have shown a connection between those views and the results of survey about “responsibility for life”, “biocentrism”, “socioecological orientation” and “religious beliefs”. Biological egalitarianism (equal rights for all living beings) is largely accepted by respondents who favour man’s “responsibility for all life”, “respect for life”, “ecocentrism” and “cosmic irreligion”, the left-oriented, students of science, mechanical engineering and the Faculty of Philosophy. Anthropological exemption (man’s rights are bigger) is embraced by respondents close to “anthropocentrism” and “Christian beliefs”, male respondents, the right-oriented and students of Catholic Theological Faculty. Darwinian theory (species’ rights gained in the fight for living space) is mostly acceptable to respondents who are inclined to the ideas of man’s” responsibility for mankind only” and “anthropocentrism” and examinees from the Faculty of Medicine, Philosophy and Mechanical engineering.

Odnos prema susvijetu, pitanje biološke raznolikosti i izumiranja vrsta postale su nezaobilazne aktualne teme različitih znanosti. U radu se analiziraju rezultati percepcije prava živih vrsta na život i motiva čovjekove brige o živom svijetu. Autor odgovara na tri pitanja: (1) što misle ispitanici o pravu vrsta na život, (2) o motivima čovjekove brige za živi svijet i (3) o posljedicama izumiranja živih vrsta uključujući i čovjekovu vrstu. Neki rezultati komparirani su sa rezultatima istraživanja u 2005. godini. Provedeno je empirijsko istraživanje na tri fakulteta Sveučilišta u Zagrebu na prigodnom uzorku završnih godina studija (N=189; 2007). U obradi su korištene metode univarijatne statistike, bivarijatne i multivarijatne statistike. Pravo na život definirano je kao tri pristupa: egalitarizam, antropocentrični excemptionalizam i borba vrsta za opstanak. Motivi čovjekove brige za živi svijet definirani su kao četiri pristupa: etičnost (dužnost), utilitarnost (korist), emotivnost (osjećaj) i situacija (okolnost). Percepcija promjena u prirodi dovodi se u svezu sa izumiranjem biljnih i životinjskih vrsta te čovjekove vrste. Rezultati su pokazali da u svijesti većine ispitanika dominira «egalitarizam» o pravu na život, a «etičnost» u čovjekovu postupanju prema živom svijetu: životinjske vrste imaju jednako pravo na život kao i čovjek (75,6) a najvažniji motiv čovjekove brige za živi svijet je etička dužnost (87,9%). U prirodi se ne bi ništa promijenilo ako bi izumrle mnoge žive vrste (2,1%) ili čovjekova vrsta (14,8%)., Relation toward living world (Mitwelt), and questions about biological diversity and extinction of species are becoming actual and important topics of different sciences. Results of perception of living species rights to life and motives for man’s care for living world are analyzing in this paper. The author is answering on three questions, namely what examinees thought about: (1) species right to life, (2) motives for man’s care for living world, and (3) consequences of extinction of living species (including human species). Some of these results are comparing with results from 2005 survey. The empirical research (survey) was conducted on occasional sample of last year students (N=189; 2007) at three faculties on University in Zagreb. Univariate, bivariate and multivariate statistical methods were used in analysis. Right to life is defined within three approaches: egalitarianism, anthropocentric exceptionalism, and species struggle for survival. Motives for man’s care for living world are defined within four approaches: ethics (duty), utilitarianism (utility), emotively (emotion) and situational approach (circumstance). Perception of transformation in nature is connected with extinction of vegetation, animal and human species. Results are showed dominance of “egalitarianism” in right to life and dominance of “ethics” in the man’s treating the living world, in the consciousness of majority of examinees. Furthermore, results are showed that animal species have equal right to life as a man (75, 6%), and that the most important motive for man’s care for living world is ethical duty (87, 9%). Only small percent of examinees agreed with statement – extinction of many living species (2, 1%), or human species (14, 8%) would not change anything in the nature., Das Verhältnis zur Mitwelt, die Frage der Biodiversität und das Aussterben von Arten – diese Themen sind für viele Wissenschaften unumgänglich und aktuell geworden. In der vorliegenden Arbeit werden Resultate der Wahrnehmung des Rechtes vieler Arten auf das Leben, sowie die Motive der menschlichen Sorge um die lebende Welt analysiert. Der Autor beantwortet drei Fragen: (1) Was denken die Befragten über das Recht verschiedener Arten auf das Leben? (2) Welche sind die Motive der menschlichen Sorge um die lebende Welt? (3) Welche sind die Folgen des Artsterbens, einschließlich der menschlichen Art? Einige Ergebnisse werden mit den Ergebnissen der Forschung aus dem Jahr 2005 verglichen. Es wurde eine empirische Untersuchung an drei Fakultäten in Zagreb an einem adäquaten Muster von Studenten im letzten Studienjahr (N=189; 2007) durchgeführt. In der Bearbeitung wurden Methoden der univarianten, bivarianten und multivarianten Statistik angewendet. Das Recht auf das Leben wurde durch drei Ansätze definiert: den Egalitarismus, den anthropozentrischen Exzeptionalismus und den Überlebenskampf. Die Motive der menschlichen Sorge um die lebende Welt werden durch vier Ansätze definiert: Ethizität (Pflicht), Utilitarität (Nutzen), Emotivität (Gefühl) und Situation (Umstände). Die Wahrnehmung der Änderungen in der Natur wird mit dem Aussterben von tierischen und pflanzlichen Arten, sowie mit der Menschenart in Verbindung gebracht. Die Ergebnisse haben gezeigt, dass im Bewusstsein von meisten Befragten der «Egalitarismus» hinsichtlich des Rechts auf das Leben vorwiegt und beim menschlichen Behandeln der lebenden Welt die «Ethizität»: Tierische Arten haben das gleiche Recht auf das Leben wie der Mensch selbst (75,6%) und das wichtigste Motiv der menschlichen Sorge um die lebende Welt ist die ethische Pflicht (87,9%). In der Natur würde sich nichts ändern, wenn viele Arten aussterben würden (2,1%), oder wenn die Menschenart aussterben würde (14,8%). Dorf, der Natur und der Landwirtschaft eng verbunden sind.

Autor analizira rezultate empirijskog istraživanja o motivima čovjekove brige i postupanja prema živom svijetu. Istraživanje je provedeno na prigodnom uzorku (N=492; 2005) na pet fakulteta Sveučilišta u Zagrebu. U obradi su korištene tehnike univarijatne, bivarijatne i multivarijatne statistike (komponentna analiza pod GK kriterijem i analiza varijance). Motivi čovjekove brige i postupanja prema živom svijetu konkretizirana je preko četiri relacije: etičnost (dužnost), utilitarnost (korist), emotivnost (osjećaj) i situacionost (okolnost). Kao motiv brige za živi svijet 87,2% ispitanika preferira etičku dužnost, 43,7% emotivnost, 35,0% situacionost a 8,9% utilitarnost. Korelacijska analiza između motiva čovjekova postupanja prema životinjama i biljkama s jedne strane i faktora utvrđenih na instrumentima «odgovornost za život», «biocentrizam», «socijalnoekološke orijentacije» i «vjerovanje» s druge strane, pokazala je sljedeće: etički odnos prema životinjama i biljkama relativno su skloniji prihvatiti ispitanici koji više prihvaćaju «odgovornost za sav život» i «poštovanje prirode»; utilitarnom kao i situacionom odnosu (korist) relativno su skloniji ispitanici koji više prihvaćaju «odgovornost samo za ljudski život» i «antropocentrizam»; emotivnom su skloniji ispitanici koji više prihvaćaju «poštovanje života», «ekocentrizam» i alternativnu religioznost. Analiza varijance utvrdila je statistički značajne razlike između skupina ispitanika samo na dvije tvrdnje s obzirom na spol i pripadnost fakultetu (korisnost) i političku orijentaciju (emotivnost)., In this text, the author is analysing the results of the empirical research about the motives that make people care and treat the living world. The research was conducted on a corresponding sample (N = 492; 2005) at five Faculties of the University of Zagreb. In the analysis there were used the univariate, bivariate and multivariate statistics techniques (componential analysis under the G‐ K criterion) as well as the variance analysis. The motives for the manʹs care and treating the living world are concretized via four relations: ethics (duty), utilitariansim (utility), emotivity (emotion) and situationality (circumstance). When it comes to the motives of caring for the living world, 87.2% of the subjects prefer ethical duty, 43.7% prefer emotivity, 35 % like situationality most while 8.9% prefer utilitarianism. A correlational analysis between the motives of the manʹs treating the flora and fauna on one hand and the factors set on the basis of «responsibility for living», «biocentrism», «socio‐ecological orientations» and «belief» on the other hand, proved the following: the ethical attitude towards the flora and fauna was supported by the subjects who accept «taking responsibility for all kinds of life» and «respect for nature»; while people who accept «taking responsibility for human life only» and «anthropocentrism» are more likely to adopt the utilitarian and situational point of view (i.e. utility). Among observed people, those who accept «respecting life», «eco‐centrism» and alternative religions are more likely to adopt emotivity as their motive for treating the flora and fauna. The variance analysis has shown that the statistically considerable differences between the subject groups related to two claims only, based upon the gender and the faculty one is attending (utility) and political orientation (emotivity)., Der Autor analysiert die Resultate der empirischen Untersuchung über die Motive der menschlichen Sorge und des menschlichen Handelns gegenüber der lebendigen Welt. Die Untersuchung wurde an einem adäquaten Muster (N=492; 2005) an fünf Fakultäten der Zagreber Universität durchgeführt. In der Behandlung wurden die Techniken der univarianten, bivarianten und multivarianten Statistik (Komponentenanalyse nach dem GK Kriterium) und die Varianzanalyse angewendet. Die Motive der menschlichen Sorge und des Handelns gegenüber der lebendigen Natur wurden über vier Relationen konkretisiert: die Ethizität (Pflicht), die Utilitarität (Nutzen), die Emotivität (Gefühle) und die Situativität (Umstände).Als Motiv der Sorge um die lebende Welt bevorzugen 87,2% der Befragten die ethische Pflicht, 43,7% die Emotivität, 35,0% die Situativität und 8,9% die Utilitarität. Die Korrelationsanalyse zwischen dem menschlichen Motiv des Handelns den Tieren und Pflanzen gegenüber einerseits und den an Instrumenten der »Verantwortung für das Leben», des «Biozentriusmus»; der «sozialökologischen Orientierung» und des Glaubens andererseits festgestellten Faktoren hat folgendes gezeigt: das ethische Verhältnis zu den Tieren und Pflanzen zu akzeptieren sind die Befragten verhältnismäßig geneigter, die eher die Verantwortung für das ganze Leben und «Achtung vor der Natur» akzeptieren, dem utilitaren und dem situativen Verhältnis sind relativ geneigter die Befragten, die die «Verantwortung nur für das menschliche Leben »und den «Anthropozentrismus» akzeptieren, dem emotiven geneigter sind die Befragten, die eher «das Respektieren des Lebens», den «Ökozentriusmus» und die Religiosität akzeptieren. Durch die Varianzanalyse wurden statistisch relevante Unterschiede unter den Befragtengruppen nur an zwei Behauptungen hinsichtlich des Geschlechts und der Fakultätszugehörigkeit (Nutzen) und die politische Orientierung (Emotivität) festgestellt.

Okrugli stol Mreža naselja u umreženom društvu: društvene i prostorne promjene u nekim tranzicijskim zemljama održan je 2. lipnja 2006. godine u Institutu za društvena istraživanja u Zagrebu. Organizirala ga je grupa za istraživanje prostora, sela i grada iz IDIZ-a vezujući ga uz znanstvenoistraživački projekt Sociološki aspekti mreže naselja u kontekstu tranzicije (2002.-2005.). Navedeni projekt i okrugli stol realizirani su uz novčanu potporu Ministarstva obrazovanja, znanosti i športa RH. Okrugli stol bio je podijeljen na dva tematska dijela. U prvom dijelu, pod nazivom Mreža naselja u umreženom društvu, raspravljalo se o tematskom broju Sociologije sela (169/2005.) s radovima na temu Sociologijski aspekti mreže naselja, proizišlim iz spomenutoga projekta. U drugom dijelu otvorena je diskusija na temu Akteri društvenih promjena u prostoru i to kako u Hrvatskoj tako i u nama susjednim tranzicijskim zemljama, Sloveniji i Srbiji. Iz Slovenije su sudjelovali i izlagali prof dr. Zdravko Mlinar i dr. sc. Marjan Hoćevar (obojica iz Ljubljane), a iz Srbije dr. sc. Ksenija Petovar, dr. sc. Sreten Vujović, dr. sc. Miodrag Vujošević (svi iz Beograda) i dr. sc. Ljubinko Pušić (iz Novog Sada). Iz Hrvatske su, uz sudionike iz Instituta za društvena istraživanja u Zagrebu, bili pozvani izlagači iz nekoliko institucija - Filozofskog fakulteta Sveučilišta u Zagrebu, Instituta društvenih znanosti "Ivo Pilar" iz Zagreba, Studijskog centra za socijalni rad Pravnoga fakulteta Sveučilišta u Zagrebu, Ministarstva zaštite okoliša, graditeljstva i prostornog uređenja, te nekih drugih institucija. U spomenutom tematskom broju Sociologije sela objavljena su dva podskupa radova koji se odnose na fenomen umreženoga društva (networked society) i mrežu naselja (settlements network). Prvi podskup čine radovi proizišli iz znanstvenoistraživačkog projekta Sociološki aspekti mreže naselja u kontekstu tranzicije u kojem je objavljeno pet izvornih znanstvenih radova troje istraživača - Alije Hodžića, Dušice Seferagić i Milana Župančića. Drugi podskup sadrži pet predmetno srodnih tekstova šestoro inozemnih autora - Marjana Hočevara i Zdravka Mlinara iz Slovenije, Ksenije Petovar i Ljubinka Pušića iz Srbije, te Zorana Roce i Marije de Nazare Oliveira Roca iz Portugala. Skup je otvorila dr. sc. Dušica Seferagić i njime koordinirala u suradnji s mr. sc. Alijom Hodžicern. U uvodnim izlaganjima sudjelovali su i mr. sc. Alija Hodžić i Antun Petak (obojica iz Zagreba - IDIZ), koji su iznijeli iscrpna izvješća o rezultatima projekta. Zatim je slijedilo izlaganje dr. sc. Ljubinka Pušića (Novi Sad) o teorijskom diskursu i o stanju u Srbiji i Vojvodini u vrijeme tranzicije te promjenama u urbanim i ruralnim prostorima u njima. Milan Župančić (Zagreb - IDIZ) iznio je stanje u ruralnim sredinama Hrvatske u proteklom vremenu. Na temu umreženosti prostora govorili su i mr. sc. Anđelina Svirčić Gotovac (Zagreb - lDIZ) (ukratko je izložila problematiku svoga magistarskog rada o kvaliteti života u zagrebačkoj mreži naselja), te dr. sc. Marjan Hoćevar (Ljubljana) (o globalizacijskim uvjetima unutar postojećih mreža naselja u Sloveniji). Nakon izlaganja u prvom tematskom dijelu nastavljena je plodna diskusija u kojoj su sudjelovali brojni sudionici - Ivan Cifrić, Sreten Vujović, Zdravko Mlinar, Jasenka Kodrnja, Dušica Seferagić, Miodrag Vujošević, Ksenija Petovar, Ljubinko Pušić, Alija Hodžić ... Najzanimljivija su bila teoretska izlaganja i diskusije o prostorno-socijalnom diskursu (Pušić, Vujović, Vujošević, Cifrić, Hodžić ...) u kojima se dovode u pitanje dosadašnji pristupi prostoru "zapadno-centričnog tipa" te zastarjelo poimanje podjele na ruralno i urbano, s obzirom da su stvarne promjene u prostoru pokazale prožimanje tih dvaju prostora, pa onda i kategorija kojima se više ne mogu objasniti nova zbivanja u prostoru. VI Drugi dio okruglog stola na temu Akteri društvenih promjena u prostoru potaknut je prijedlogom istraživačkog projekta što ga je grupa za prostor, selo i grad IDIZ-a podnijela Ministarstvu znanosti, obrazovanja i športa Republike Hrvatske, ali i prethodnim istraživanjima koja pokazuju da je društveni prostor poprište sučeljavanja i kompeticija različitih aktera za postizanjem određenih ciljeva. U novom kontekstu akteri su svi subjekti koji svojim djelovanjem i interaktivnošću utječu na društvene promjene i razvoj određenog prostora, od lokalne i regionalne sredine do nacionalne i globalne razine. Oni utječu na upotrebu prostora, društveno strukturiranje, prostornu i socijalnu pokretljivost, na naseljenost i naseljsku morfologiju. U svome djelovanju različiti akteri koriste i različite resurse, izvore moći i kompetencije. Hrvatska je (kao i ostale tranzicijske zemlje) nagl, The round table Settlements network in a networked society: Social changes and changes in regional space in some transitional countries took place on the 2nd of June 2006 at the Institute for Social Research in Zagreb. The round table was organized by the Group for research of the regional space, village and town from the Institute that associated it with their own research project: Sociological aspects of the settlements network in the context of transition (2002 - 2005). The said project and the round table were subsidized by the Ministry of Science, Education and Sports. The round table was divided into two parts. The first part The Settlements Network in the Networked Society included the discussion on the speciai theme edition (169/2005) Sociology of Viliage Sociological Aspects of the Settlements Network resulting out of this project, while the second consisted of the discussion on Protagonists of Social Changes in Regional Space in Croatia and in our neighboring transitional countries such as Slovenia and Serbia, as well. The participants from Slovenia were professor Zdravko Mlinar (Ljubljana), Ph.D. and Marjan Hoćevar, Ph.D. (Ljubljana) and from Serbia Ksenija Petovar, Ph.D. (Belgrade), Sreten Vujović, Ph.D. (Belgrade), Miodrag Vujošević, Ph.D (Belgrade) and Ljubinko Pušić, Ph.D. (Novi Sad). Besides the participants from the Institute for Social Research in Zagreb, the participants from some other institutions were also invited - from the Faculty of Philosophy, Institute of Social Sciences "Ivo Pilar" from Zagreb, University Study Center for Social Work at the Law Faculry in Zagreb and Ministry of Environmental Protection, Physical Planning and Construction and also some individuals. OI Two groups of papers related to the phenomenon of networked society and the settlements network were published in the special theme edition Sociology of Village =Sociological Aspects of Village Network. The first group consists of the papers resulted from the said research project Sociological aspects of the settlements network in the context of transition where were published five original papers made by three authors - Alija Hodžić, Dušica Seferagić and Milan Župančić. Another group consists of five topically related papers by six foreign authors - Marjan Hočevar and Zdravko Mlinar from Slovenia, Ksenija Petovar and Ljubinko Pušić from Serbia and Zoran Roca and Maria de Nazare Oliveira Roca from Portugal. The conference was opened and coordinated by Dušica Sefaragič, Ph.D. and Alija Hodžić, MD. Alija Hodžić, MD (Zagreb, Institute for Social Research) and Antun Petak (Zagreb, Institute for Social Research) o also made the keynote speeches with detailed reports on the project and its results, After that followed the reports by Ljubinko Pušić, Ph.D. (Novi Sad) on the situation in Serbia and Voivodina in the period of transition and changes in urban and rural spaces there. Milan Župančić (Zagreb, Institute for Social Research) presented the situation in the past years in Croatia from the aspects of the rural milieu. After that Andelina Svirćić Gotovac, MD (Zagreb, Institute for Social Research) made ashort presentation of her MD thesis on the quality of life in the Zagreb settlements network and Marjan Hočevar, Ph.D. (Ljubljana) spoke about globalization conditions within the existing settlements network in Slovenia and in the world context. The first topically related part was followed by a creative discussion in which many speakers and participants took part (Cifrić, Vujović, Mlinar, Kodrnja, Seferagić, Vujošević, Petovar, Pušić, Hodžić and others), The most interesting presentations and discussions were those on the socio - regional space discourse (Pušić, Vujović, Vujošević, Cifrić, Hodžić and others) that question the past approach es to the regional space "of Western- centric type" and an obsolete concept of division between rural and urban, having in mind that the real changes in the regional space have shown the interpenetration of these spaces and of categories as well which can not explain the new occurrences in the regional space any more. The second part of the round table with the ma in topic Protagonists of Social Changes in the Regional Space was incited by a research proposal of the Group for the regional space, village and town of the Institute for Social Research in Zagreb to the Ministry of Science, Education and Sports, and it was also based on previous researches that have shown that social space is the arena of confrontations and competitions of various protagonists aiming at achieving certain goa ls. In the new context the protagonists are all those entities that by their acting and interacting affect social changes and development in a certain space, from the local and regional rnilieu to the national and global level. They influence using the space, social structuring, spatial and social mobility, population density and morpbology of the settlements. Different protagonists use different resources, sources of power and competences. Croatia has been (as well as other countries in transition) suddenly affected by globalization processes, which, under the influence of neoliberalism, set forth the requirements of deregulation, openness, and social and spatial flexibility. The presumption is that we are facing right now a process of an increasing influence of global protagonists and a diminishing impact of govemmental regulation at various levels of spatial organization of society. At the local level it is manifested the most through the confrontation of the traditional and modem and this is a challenge for different local protagonists to join the trends of globalization. This inevitably leads to the new restructuring in the regional space. The towns and regions that, with the ir intellectual capital and IT competence, can integrate into a global and hierarchically networked society (Castells, Soja, Sassen), will advance quicker. There is a strong concentration of financial power, information, culturai capital in the megapolises and world metropolises, but this does not necessary exclude the activities of some more penetrating 10- cal protagonists in the urban and rural area (Mendras). This is the reason why the objective of future researches should be the recognition of the different types of the protagonists that by their acting and interacting create new forms of social structure, changes in the space, functioning of town, village and local community. The subject matter of the first presentation by professor Zdravko Milinar, Ph.D. (Ljubljana) comprised the various theoretic approaches dealing with the protagonnists and structures in the physical and virtual space. He quoted many examples, with a stress on the city of Koper. After that Sreten Vujović, Ph.D. (Belgrade) spoke about a division and influence of different protagonists in urban areas today on the case of Serbia. Ksenija Petovar, Pb.D. spoke about many so-called usurpations and malversations in the space and the negativities that they bring, also on the case of Serbia. Anka Mišetić, Ph.D. (Zagreb, Ivo Pilar Institute) presented a specific exarnple from the Croatian rural settlements network on the research of the present situation in the villages of Lonjsko polje as a part of the European and world settlements network. The second part of the round table also set off an ardent discussion of many participants - Miodrag Vujoševič, Ljubinko Pušić, Sreten Vujović, Dušica Seferagić, Andelina Svirčić Gotovac, Zdravko Mlinar, Alija Hodžić, Marjan Hočevar, Antun Petak etc. The presentation and discussions showed the similarities and differences of the three countries: Slovenia, Croatia and Serbia (which have also existed before) in a European and global context. Slovenia is a highly urbanized country with the highest standard of living. The thesis of M. Hočevar of an inclination of the Slovenians to a rural way of life can be questioned but also explained by the urbanization of the whole territory, physical availability of all urban goods and excellent traffic connections. Croatia has a pyramidal settlements network with Zagreb as the metropolis on top, three macro-regional centers, a number of medium-size towns and many small towns and numerous smail villages. The latter don't show the developmental potentials due to the centralization policy and the inertness of local protagonists as well. Serbia is by and large leaned on its capital Belgrade that stiil attracts the most of the inhabitants from Serbia and Bosnia and Herzegovina, while the provinces are decaying. Besides Belgrade, only Novi Sad stands out as the capital of Voivodina, although Voivodina is more urbanized than Serbia proper ("narrower" Serbia). The quality of life, especiaily in Belgrade, shows huge disparities intensified by irregular and neoliberal doings of the protagonists in the regional space. The similar but less emphasized statement can be applied to Zagreb as well. The question of the settlements network in the three above mentioned transitional countries depends on the degree of the ir general social development but also on various concepts of development of the regional space: policentricity in Slovenia, pyramidality in Croatia and monocephality in Serbia. We hope that this conferenee will help the future cooperation of the scholars from the countries that, as it was seen here, shared the similar problems and similar transitional destiny and after that entered the rough neoliberal systems. Each of the present countries is specific in its own way, so the intention is to explain the present situation in them and make the problems of the networked space, respectively, current society as a whole, actual.