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Pedagogija, kao znanstvena disciplina koja svoje utemeljenje ima u filozofiji, promišlja pitanja identiteta, kulture i vrijednosti. Učitelji kao (pre)nositelji vrijednosti u školi snažna su karika u razvoju empatičnoga i moralnoga učenika. Profesionalni identitet učitelja zagovara preobrazbu učitelja kao homo moralis i profesionalca u promijenjenim društvenim uvjetima koji utječu i na kulturu škole. Cilj je rada teorijski opisati profesionalni identitet i vrijednosti učitelja u kulturi škole., Being a teacher in contemporary society entails new knowledge and skills but also a refined value system in the light of the needs of a new generation of students. The paper firstly discusses the professional identity of teachers in terms of knowledge and skills in planning, conducting and evaluating teaching, but also in (re–) interpreting one’s own values and experiences. Secondly, motivation for the job of a teacher is defined. It will depend on the quality of cooperation within the institution, i.e. on the quality of school culture. Lastly, the values of teachers and school culture are discussed. Values are defined as general and relatively permanent goals to which an individual aspires. Teachers are often unaware of their predominant values, still they serve as models of values and behaviour to their students. Values are developed and further shaped within school culture which should be open and inviting. All key concepts in the paper are mutually connected. The aim of the paper is to theoretically define and describe the values of teachers in school culture and their professional identity. The following key concepts are discussed and analyzed: identity, the professional identity of teachers, motivation for the teaching profession, values and school culture. Discussions on professional identity and values are key concepts in contemporary scientific research and can contribute to a better image of the teaching profession in society.

Motiv majke čest je motiv u hrvatskim pričama za djecu. Majka se obično prikazuje kao brižna, nježna i ljubazna, koja se brine za svoju djecu i koja ih uči važnim životnim lekcijama. Djeca se često mogu lako poistovjetiti s likovima u književnosti, a motiv majke prikazan u književnosti kao lik koji brine, štiti i voli svoju djecu može biti vrlo snažan i poticajan za dijete. U mnogim pričama majka igra ključnu ulogu u rješavanju problema i učenju vrijednosti poput ljubavi, poštovanja i odgovornosti. Cilj je ovoga rada potanko analizirati lik-motiv majke u hrvatskoj dječjoj književnosti te istaknuti posebnosti u njenoj karakterizaciji u hrvatskim pričama za djecu.., The mother's motif is a common theme in Croatian children's stories. The mother is usually depicted as caring, gentle, and kind, who takes care of her children and teaches them important life lessons. Children can often easily identify with characters in literature, and the mother motif as a character who cares, protects, and loves her children can be very strong and encouraging for a child. In many stories, the mother plays a key role in solving problems and teaching values such as love, respect, and responsibility. The aim of this work is to analyze in detail the motif of the mother in Croatian children's literature and to highlight its various forms and the lessons that can be learned from it.

U ovom radu ćemo analizirati vrijednosti (dobrog u postojećem i boljeg u budućem) u oblikovanju karaktera mladog čovjeka, tačnije oblikovanje karaktera budućeg građanina i glasača, a putem obrazovnih institucija. Koliko u stvari vrijednosti jedne institucije, koju predstavlja škola za mladog čovjeka, može uticati na izgradnju osobina zbog kojih će taj mladi čovjek biti kasnije pohvaljen, već tokom izlaska na prve izbore, razmatraćemo putem sticanja tih osobina u obrazovnim institucijama. Autor kojeg ovim putem uzimamo kao referentnog jeste Matthew Lipman i njegovu definiciju karaktera, kao skupa osobina zbog kojih se neko može pohvaliti od strane drugih, a u situaciji i iz narativa demokratski uređenog društva. Davši definiciju karaktera u kontekstu demokratskog društva, analiziraćemo na koji način obrazovanje preuzima odgovornost za praćenje aktuelnih promjena u društvu koristeći se teorijom (ne)obrazovanja Konrada Paula Lissmanna, kao i učenjem o relaciji demokratije i obrazovanja Johna Deweyija. Za oblikovanje karaktera nosilaca obrazovnog sistema i budućih glasača pokušaćemo da uz pomoć Heidi Hayes Jacobs, Amy Gutmann, Diane F. Halpern, Svi H. Shapira i David E. Purpela predstavimo smjernice koje jedan vrlinski građanin treba ispoštovati i ukazati na mogućnosti (pre)oblikovanja učenika putem obrazovnog sistema u budućeg nosioca građanskog života koji ima karakter.

Ovaj rad se bavi istraživanjem urbanog zelenila u gradu Zadru kroz analizu medijskog diskursa. Cilj istraživanja je razumijevanje lokalnog medijskog diskursa o javnim zelenim površinama te detektiranje vrijednosti i značenja površina koje se generiraju unutar tog diskursa, kao i mehanizme diskursa koji to omogućavaju. Kao jedan od najdominantnijih mehanizama ispostavlja se "nova zelena politika“ lokalne vlasti koju medijski diskurs reproducira te ona čini središte istraživanja, ali i interpretacije. Kako bi što dublje razumjeli na koji način nova lokalna politika utječe na oblikovanje vrijednosti zelenih prostora, ali i same fizičke prostore kao teorijski okvir poslužio je pristup prostoru kao prostoru natjecanja u kojem prostorne politike imaju velik/odlučujući utjecaj. This paper deals with the research of urban greenery in the city of Zadar through the analysis of media discourse. The goal of the research is to understand the local media discourse on public green spaces and to detect the value and meaning of the spaces that are generated within that discourse, as well as the discourse mechanisms that make this possible. One of the most dominant mechanisms is the "new green policy" of the local government, which the media discourse reproduces and which forms the centre of research, but also of interpretation. In order to understand as deeply as possible how the new local policy influences the shaping of the value of green spaces, but also the physical spaces themselves, an approach to space as a space of competition in which spatial policies have a large/decisive influence will serve as a theoretical framework.

Osobnost je specifičnost svake osobe, način njezinog ponašanja, odnosno karakteristike osobe s kojima se rodila ili ih je pak usvojila tijekom života. Dijete se rodi s temperamentom, a osobine ličnosti se jednim dijelom nasljeđuju, dok s druge strane postoje jasni dokazi da se kreiraju uz pomoć odgoja i utjecaja okoline. Postoje mnogi čimbenici razvoja osobnosti, a jedan od značajnijih je upravo obitelj u kojoj dijete odrasta i razvija se. Obitelj je prva i najvažnija društvena zajednica koja djetetu pruža temelje osobnosti te ga odgaja pomoću vrijednosti. Malo je istraživanja u kojima se proučavala povezanost obiteljskog odgoja s razvojem osobnosti kod djece, no zasigurno se može reći da roditeljski stil odgajanja djeteta i osobnost roditelja ima značajan utjecaj na razvoj osobnosti djeteta. Cilj rada je istražiti mišljenje roditelja djece predškolskog uzrasta o razvoju osobnosti kod njihove djece, odnosno utvrditi uviđaju li na koji način mogu utjecati na razvoj osobnosti djeteta. U svrhu istraživanja provedena je fokusna grupa u kojoj su ispitane majke djece o osobnostima njihove djece, te o mogućim utjecajima i načinima obitelji na osobnost djece. Njihovi odgovori na pitanja daju uvid u postojanje povezanosti između obitelji i osobnosti djeteta. Personality is what each person is unique for, the way they behave, that is, the characteristics of a person that they were born with or adopted during their life. A child is born with a temperament, and personality traits are partly inherited, while on the other hand there is clear evidence that they are created with the help of upbringing and the influence of the environment. There are many factors of personality development, and one of the most important is the family in which the child grows up and develops. The family is the first and most important social community that provides the foundation of a child's personality and raises him using their family values. There are almost no studies on the connection between family upbringing and the development of personality in children, but it can certainly be said that the parental style of raising a child and the personality of the parents have a significant influence on the development of the child's personality. The aim of the paper is to investigate the opinion of parents about the development of their children’s personality, that is, to determine whether they understand how they can influence the development of a child’s personality. For the study, a focus group was conducted in which the children's mothers were questioned about the personalities of their own children, and about the possible influence of the family on the children's personalities. The answer they gave for the given questions provide insight into the existence of a link between the family and the child's personality.

Suvremeno novinarsko izvještavanje sve više mijenja društvene poglede na sva područja ljudskih djelatnosti, pa tako i na kršćanstvo. Povijesno gledano, Katolička je Crkva svoje sadržaje ponajprije objavljivala u obliku tiskovina, a razvojem masovnih medija sve više prepoznaje njihovu ulogu i neupitnu važnost u vlastitoj promociji i predstavljanju masovnoj publici. Ipak, kršćanske su organizacije oduvijek imale averziju prema bilo kakvu obliku sudjelovanja u medijima, iako danas osnivaju i vlastite medijske kuće kako bi na što kvalitetnije načine došle do šire javnosti. Za Katoličku Crkvu u suvremenom smislu nužno je da se medijski eksponira kako bi zadržala kontakt s publikom, iako tu činjenicu novinari nerijetko iskorištavaju. U skladu s time, kršćanski su sadržaji u okviru masovnih medija često senzacionalističkog, pristranog i polutabloidnog karaktera, pri čemu su takve informacije neprovjerene i nedovoljno istražene. S obzirom na sve navedeno, novinari time krše etička načela novinarskog izvještavanja koja se temelje na vjerodostojnosti, objektivnosti i istinitosti, što se posebno odnosi na izvještavanje o kršćanstvu koje već samo po sebi propagira moralne vrijednosti. Nastavno na to, potrebno je da Katolička Crkva i mediji prepoznaju istinske potrebe jedni drugih te ih uvaže tako da, između ostaloga, idu u korist i njima i javnosti. U okviru je rada tako provedeno istraživanje članaka kršćanske tematike dvaju gotovo najčitanijih hrvatskih portala Index i 24 sata s ciljem utvrđivanja načina na koje spomenuti portali izvještavaju javnost o kršćanstvu kao religiji te koriste li pritom načela novinarske etike kako bi proširili broj konzumenata, što posljedično stvara iskrivljene poglede na kršćanstvo u cjelini. Contemporary journalistic reporting is increasingly changing societal views in all areas of human activity, including Christianity. Historically, the Catholic Church has primarily published its contents in the form of publications, and with the development of the mass media it is increasingly recognizing their role and unquestionable importance in its own promotion and presentation to the mass audience. Nevertheless, Christian organizations have always had an aversion to any form of participation in the media, although today they even establish their own media houses in order to reach the general public in the best possible ways. For the Catholic Church in the modern sense, it is necessary to be exposed in the media in order to maintain contact with the audience, although this fact is often used by journalists. Accordingly, Christian content within the mass media is often sensationalist, biased and semi-tabloid in nature, and such information is unverified and insufficiently researched. In view of all the above, journalists are thus violating the ethical principles of journalistic reporting based on credibility, objectivity and truthfulness, which is especially true of reporting on Christianity, which in itself propagates moral values. In addition, the Catholic Church and the media need to recognize each other's true needs and respect them so that, among other things, they benefit both them and the public. The paper conducted a study of Christian articles on the two most widely read Croatian portals Index and 24 sata in order to determine how these portals inform the public about Christianity as a religion and whether they use the principles of journalistic ethics to expand the number of consumers, resulting in distorted views on Christianity as a whole.

En este trabajo se elabora el tema del pretérito perfecto de indicativo y sus usos y valores. Después de la introducción en la que se dan los datos y la definición generales de este tiempo verbal y después de la metodología, se analizan los usos y los valores uno por uno. El análisis se desarrolla a través de ejemplos de los periódicos El País y BBC y la obra literaria titulada El palacio de la medianoche de Carlos Ruiz Zafón, una novela de la literatura española contemporánea. Las definiciones y las explicaciones de cada uno de los usos se apoyan en tres gramáticas de la lengua española: Nueva gramática de la lengua española (2009), Gramática descriptiva de la lengua española (1999) y Estudios de gramática funcional del español (1970). El objetivo de este trabajo es determinar los diferentes usos del pretérito perfecto que son específicos y que se distinguen significativamente de los pretéritos perfectos de otras lenguas románicas. En los ejemplos se podrá notar un abanico de valores que puede obtener este tiempo verbal y también los casos en los que puede tener más de un valor, según se interprete. Al final se exponen los resultados de los análisis y las conclusiones a las que se ha llegado sobre el pretérito perfecto. U ovom radu se obrađuje tema perfekta indikativa u španjolskom jeziku, odnosno njegovih upotreba i vrijednosti. Nakon kratkog uvoda u kojemu se iznosi općenita definicija ovog glagolskog vremena i nakon metodologije, analiziraju se vrijednosti i upotrebe jedna po jedna. Analiza se vrši na temelju primjera iz novina El País i BBC te iz književnog djela El palacio de la medianoche autora Carlosa Ruiza Zafóna, koje pripada suvremenoj španjolskoj književnosti. Definicije i objašnjenja svake od upotreba koje će se analizirati su izvučene iz tri gramatike španjolskog jezika, a to su: Nueva gramática de la lengua española (2009), Gramática descriptiva de la lengua española (1999) i Estudios de gramática funcional del español (1970). Cilj ovog rada je obrazložiti razlićite uporabe perfekta u španjolskom jeziku koje su vrlo specifične i znatno se razlikuju od perfekata u drugim jezicima iz romanske skupine. U analizi primjera moći će se uočiti širok spektar vrijednosti koje ovo glagolsko vrijeme može imati te slučajevi u kojima ih perfekt može imati više u isto vrijeme, ovisno o interpretaciji. Na kraju rada se iznose rezultati analize navedenih primjera te zaključci o upotrebi ovog glagolsko vremena.

U radu se provjerava mogućnost objašnjenja nekoliko razina socijalnog identiteta adolescenata (privrženost četvrti, gradu/mjestu, regiji, Hrvatskoj, Europi, Europskoj uniji, čovječanstvu), kao i nacionalnog te globalnog identiteta s temeljnim osobnim vrijednostima. Istraživanje se temelji na anketnim podacima 2148 učenika iz 28 srednjih škola u Hrvatskoj, prikupljenima krajem 2019. i početkom 2020. godine u okviru CHIEF (EU Obzor) projekta. Osobne vrijednosti mjerene su skraćenom verzijom Swartzova upitnikavrijednosti (Ten Item Values Inventory), izraženost različitih razina socijalne identifikacije jednočestičnim mjerama, a izraženost nacionalnog i globalnog identiteta Ljestvicom globalnog identiteta (Global Identity Scale). Sukladno dosadašnjim istraživanjima na odraslim sudionicima u drugim zemljama, objašnjenju izraženosti nacionalne identifikacije najviše doprinosi važnost zadržavanja tradicionalnih odnosa (poslušnosti i ograničavanja vlastitih akcija s ciljem održavanja postojećega stanja), dok objašnjenju izraženosti globalne identifikacije najviše doprinosi važnost otvorenosti za promjene (slobode misli i djelovanja te sklonost promjenama). Rezultati se raspravljaju u kontekstu važnosti razumijevanja sadržaja i značenja različitih razina i tipova socijalnog identiteta.

The paper will focus on the analysis of value determinants and the description of the mentality and the identity of a particular region at a particular time as they were seen in the eyes of a particular author. Ivan Softa (Sopta) (1906-1945), was a Croatian writer from Bosnia and Herzegovina. In his realistic novels Days of Misery and Hunger (1937) and Restless Peace (1940), as well as in his other literary achievements, he describes the life of the Herzegovinian village at the time when the First World was about to start. It was an ambience dominated by bare stone, hot sun, sharp north wind called bora, with somewhat scarce and sparse land that made a carefree life impossible. These resources that abound in this Western Balkans region also shaped the specific (Dinaric) mentality of the people of that time: hard as the stone on which they grew up, aggressive and easily flammable like the sun that they were exposed to and unrestrained like the wind, the whipping of which they mercilessly suffered from. But it happened that even from that fiery temper some kind of an original mountaineering-like honesty and confidence, empathy and readiness for self-sacrifice had emerged. Personal martyrdom turning into self-destruction – something that seems to be completely inconceivable to modern man - is embodied in the female characters, whereas emotional rawness and hardness are more characteristic of the author’s male characters in the above-mentioned novels.

Na temelju (samo)procjene osobnih vrijednosti bosansko–hercegovačkih i slovenskih nogometnih trenera u radu se kritički promišlja o aksiološkom i teleloškom vidiku sporta, posebice nogometu koji se danas nametnuo kao društveni i kulturni fenomen. Glavni cilj rada bio je utvrditi hijerarhiju vrijednosti, analizirati faktorsku strukturu vrijednosti te utvrditi povezanost sociodemografskih podataka sa sustavom vrijednosti bosansko–hercegovačkih i slovenskih nogometnih trenera te utvrditi slažu li se vrijednosni nalazi hrvatskih nogometnih trenera s trenerima država iz okruženja. Za potrebe ovoga rada korišten je Schwartzov upitnik vrijednosti Portrait Values Questionnaire (PVQ, 2001), a istraživanje je provedeno 2017. godine u suradnji s Centrom za edukaciju Nogometnog/Fudbalskog saveza Bosne i Hercegovine i Nogometnom zvezom Slovenije. Provedena je faktorska analiza vrijednosti bosansko–hercegovačkih i slovenskih nogometnih trenera, koja je dala tri ekstrahirana vrijednosna faktora: vrijednosti vlastitoga odricanja, zadržavanje tradicionalnih odnosa i vlastiti probitak. Analiza rezultata pokazala je kako postoje razlike u hijerarhiji vrijednosti trenerskih podskupina UEFA B, UEFA A, UEFA PRO te kako određeni sociodemografski podatci utječu na vrijednosti bosansko–hercegovačkih i slovenskih nogometnih trenera., Based on the (self–) assessment of personal values by Bosnian — Herzegovinian soccer coaches and Slovenian soccer coaches, the article presents critical thoughts on the axiological and teleological aspect of sports, especially in regard to soccer which today has imposed itself as a social and cultural phenomenon. For the purposes of this article we used Schwartz’s values questionnaire — The Portrait Values Questionnaire (PVQ, 2001). Research was conducted in 2017 in cooperation with The Education Center of the Soccer Union of Bosnia and Herzegovina (Centar za edukaciju Nogometnog/Fudbalskog saveza Bosne i Hercegovine) and The Soccer Federation of Slovenia. An analysis of the results demonstrates that coaches differ in regard to their value hierarchies according to their coaching subgroup (UEFA A, UEFA B and UEFA PRO), and that socio–demographic variables are important in defining the value systems of Bosnian — Herzegovinian soccer coaches as well as Slovenian soccer coaches. The main goal was to determine value hierarchies, to analyze the factor structure of values, to determine the correlation of socio–demographic data with the value systems of Bosnian — Herzegovinian soccer coaches and Slovenian soccer coaches, and to determine whether the values of Croatian soccer coaches coincide with the values of coaches in the region. A factor analysis was conducted on the values of Bosnian — Herzegovinian soccer coaches and Slovenian soccer coaches from which three factors were extracted: self–renunciation, preserving of traditional relationships and personal success.

Organizacijska kultura snažna je odrednica individualnog i grupnog ponašanja. Utječe na gotovo sve aspekte organizacijskog života, od načina na koji ljudi međusobno komuniciraju i obavljaju svoj posao, do vrsta odluka donesenih u poduzeću, njegovih organizacijskih politika i strateških razmatranja. Kao što nacionalna kultura utječe na stavove i ponašanja ljudi na razini društva, organizacijska kultura može predvidjeti stavove i djela članova organizacije. Znanje o vezama između organizacijske kulture i stavova zaposlenika posebno je važno za menadžere koji pokušavaju uvesti organizacijske promjene. Zaposlenici su skloni opirati se promjenama iz mnogo razloga. Među tim razlozima su: nepovjerenje, sumnje u potrebu mijenjanja, strah od ekonomskih gubitaka, strah gubitka statusa i moći. Kako bi se otpor sveo na najmanju razinu i ostvarila spremnost zaposlenika za promjene, menadžment treba utjecati na ponašanje, stav i razmišljanje zaposlenika. Kroz organizacijsku kulturu, odnosno njezina uvjerenja, vrijednosti, očekivanja i norme menadžment može izgraditi pozitivan stav zaposlenika prema promjenama. Ovim radom uspoređene su kulturne vrijednosti malezijskih i sirijskih proizvodnih poduzeća, srpskih poduzeća te poduzeća hrvatskog ICT sektora na temelju kojih se utvrdilo kakav sustav vrijednosti unutar organizacijske kulture menadžment treba oblikovati da bi olakšao provođenje promjena. Organizational culture is a strong determinant of individual and group behavior. It affects almost all aspects of organizational life, from the way people communicate with each other and perform their work, to the types of decisions made in the company, its organizational policies and strategic considerations. Just as national culture influences people's attitudes and behaviors at the societal level, organizational culture can predict the attitudes and actions of organizational members. Knowledge of the links between organizational culture and employee attitudes is particularly important for managers attempting to implement organizational change. Employees tend to resist change for many reasons. Among these reasons are: mistrust, doubts about the need to change, fear of economic losses, fear of losing status and power. In order to reduce resistance to the lowest level and achieve employee readiness for change, management should influence the behavior, attitude and thinking of employees. Through organizational culture, i.e. its beliefs, values, expectations and norms, management can build a positive attitude of employees towards changes. This paper compared the cultural values of Malaysian and Syrian manufacturing companies, Serbian companies and companies of the Croatian ICT sector, on the basis of which it was determined what kind of value system within the organizational culture management should form in order to facilitate the implementation of changes.

Opći je cilj istraživanja odrediti obilježja predsjedničke retorike u Hrvatskoj pomoću analize vrijednosti, jezika i stila, populističkih elemenata, prozodijskih obilježja i elemenata vizualne retorike u govorima hrvatskih predsjednika Franje Tuđmana, Stjepana Mesića, Ive Josipovića i Kolinde Grabar-Kitarović. Korpus za analizu sadržava ukupno 49 govora održanih u različitim povijesno-političkim situacijama od 1990. do 2019. godine i to u kategoriji epideiktičkih govora, govora koji se tiču unutarnje politike, govora koji se tiču vanjske politike, govora u međunarodnim institucijama i govora koji se tiču globalnih pitanja. Istraživanje je obuhvatilo analizu tekstnih i izvedbenih elemenata predsjedničkih govora. Analizi teksta pristupilo se metodom etnografske analize sadržaja u kombinaciji s metodom analize sadržaja (kvalitativnom i kvantitativnom). Kako bi se utvrdio učinak pojedinih tekstnih i govornih elemenata na publiku, provedena je online anketa u kojoj je sudjelovalo ukupno 314 ispitanika. Cilj ankete bio je utvrditi stavove publike o govornoj izvedbi predsjednika te prepoznatljivost predsjednika na temelju teksta i na temelju prozodijskih sredstava. Rezultati analize teksta pokazali su da su najčešće spominjane zajedničke vrijednosti sloboda, napredak, demokracija, suradnja, poštivanje vladavine prava, mir, domoljublje, zajedništvo, i osobna odgovornost. Od figura je najčešća metafora i to metafora puta i gradnje, a retorika pojedinih predsjednika specifična je i prepoznatljiva prema semantičkom polju metafora koje upotrebljavaju. U govorima hrvatskih predsjednika pojavljuju se populistički elementi, no zaključuje se da hrvatski predsjednici nisu populisti, već da se sporadično služe populističkim komunikacijskim stilom. Predsjednici su prepoznatljivi po uporabi pojedinih prozodijskih sredstava: najprepoznatljivija je K. Grabar- Kitarović, zatim F. Tuđman, potom I. Josipović te nakraju S. Mesić. Vizualni prikazi dopunjuju temeljne verbalne poruke iz govora čime doprinose persuazivnoj snazi diskursa i osnaživanju nacionalnog identiteta.

Poster ''Sestrinstvo kao način življenja''

Civilno je društvo teško definirati, ali uglavnom se shvaća kao zaštita pojedinca i njegove obitelji od države. Razvoj i stanje hrvatskog civilnog društva posebno je zanimljiv zbog političke transformacije koja se nedavno odvila. Civilno se društvo nužno povezuje s volonterskim angažmanom. Volonteri kroz dobrovoljan i neplaćen rad poboljšavaju i jačaju zajednicu. Njihova je sklonost ka volontiranju povezana s određenim vrijednostima koje se manifestiraju i u njihovu provođenju slobodnog vremena. Društvene mreže, osim za provođenje slobodnog vremena, mogu služiti i kao alat za društveni aktivizam. Ovo je istraživanje provedeno u srpnju i kolovozu 2021. godine na prigodnom uzorku mladih splitskih volontera pomoću online anketnog upitnika. Težilo je ispitati iskustva mladih u volontiranju te ulogu online aktivizma. Statistička je analiza podataka pokazala kako su sudionici najčešće volontirali za neformalnu organizaciju civilnog društva na tjednoj razini, najčešće su kako bi pomogli zajednici. Od vrijednosti su najpoželjnijima smatrali slobodu i ravnopravnost svih društvenih skupina te su izrazili zadovoljstvo udrugom/organizacijom za koju volontiraju. Iako udruga/organizacija za koju volontiraju ima profil na društvenim mrežama, volonteri nisu bili skloni objavljivanju i dijeljenju sadržaja. Također, uočene su razlike s obzirom na spol među nekim oblicima volontiranja, razlozima za volontiranje, vrijednostima volontera i dijeljenju sadržaja na Instagramu., Although civil society is difficult to define, it is mostly understood as a protective barrier between an individual and their family from the government. The evolution and condition of the Croatian civil society are especially interesting because of the political transformation of Croatia in the recent times. The civil society is inherently associated with volunteers. Through voluntary and free work, volunteers improve and strenghten the community. Their tendency to volunteer is associated with a set of values that also manifest in the way they spend their free time. Social media, in addition to spending free time, can also serve as a tool for social activism. This research was conducted in July and August of 2021. with young volunteers of Split. They were sent an online survey which aimed to research their experiences with volunteering and the role of online activism. Statistical analysis has shown that the participants of this research most often volunteered for a non-profit organization on a weekly basis to improve their community. They mostly valued freedom and equality between all social groups. They were mostly satisfied with the organization they volunteered for. Although the organization they volunteered for had a profile on social media, the volunteers were not prone to posting or sharing content. There were differences between sexes when it came to some forms of volunteering, motivations to volunteer, volunteer's values and sharing content on Instagram.

Glavna tema istraživača obiteljske pedagogije je obitelj i obiteljski odgoj. Mnogobrojne društvene, političke i gospodarske promjene utjecale su na razvoj i viđenje obitelji kroz povijest. Tako su se dolaskom današnjeg, modernog doba, uz tradicionalnu, pojavili i novi oblici alternativnih oblika obitelji. S obzirom na mnoge tehnološke promjene koje se događaju u današnje doba, djeca i mladi su neprestano izloženi utjecaju tehnologije i medija. Roditelji često u svom odgoju koriste tehnologiju kako bi zaokupili, zabavili ili smirili djecu dajući im da gledaju razne crtane i animirane filmove. Upravo radi toga, u ovom je diplomskom radu metodom analize sadržaja analizirano sedam animiranih filmova. Osnovni cilj bio je analizirati i prepoznati oblik obitelji u animiranom filmu, stil odgoja koji roditelji koriste te ispitati vrijednosti koje se prenose unutar obitelji, ali i društva. Rezultati istraživanja su pokazali kako se u animiranim filmovima, uz tradicionalnu, pojavljuju i alternativni oblici obitelji te da roditelji koriste sve stilove odgoja, iako neki nisu primjereni i adekvatni za razvoj pojedinca. Također, u filmovima se prenose podjednako i pozitivne i negativne vrijednosti koje mogu utjecati na dječju percepciju i razmišljanja. Međutim, ovdje još jednom dolazi do izražaja uloga i utjecaj roditelja koji bi trebali pojasniti djeci razliku između dobrog i lošeg te postaviti pravila i ograničenja o korištenju tehnologije. The main topic of family pedagogy researchers is the family and parenting styles in child rearing. Numerous social, political, and economic changes have influenced the development and vision of the family through history. Given the many technological changes that are happening today, children and young people are constantly exposed to the influence of technology and the media. Parents often use technology in their upbringing to engage, entertain or calm children by letting them watch a variety of cartoons and animated films. Therefore, in this thesis, seven animated films were analysed by the method of content analysis. The main purpose was to analyse and recognize the form of the family in each animated film, the style of upbringing that parents use and to examine the values that are transmitted within the family, and also in society. The results showed that in animated films, in addition to the traditional, alternative forms of family also appear, and that parents use all styles of upbringing, although some of them are not appropriate and adequate for the development of the individual. Also, the films convey both positive and negative values that can affect a child’s perception and thinking. However, here once again comes to the foreground the role and influence of parents who should explain to children the difference between good and bad and set rules and restrictions on the use of technology.

Rock music was pièce de résistance of the countercultural movement of the Sixties. Covering a wide array of social issues that would otherwise be ignored by authorities, it helped British and American youth to express their dissatisfaction with social norms. Accordingly, this thesis aims to determine the ideological relationship between rock music and counterculture, by examining the morals of rock and the values of counterculture in lyrics and live performances of rock musicians and the audience’s response to their music. Rock and counterculture were studied within the framework of Gramsci’s theory of cultural ideology. The analysis focused on finding recurring behavioural patterns that appear at rock concerts in order to prove the existence of anti-cultural values, and to determine exactly what those values are. Consequently, the analysis of lyrics and recordings of live events found on YouTube revealed that rock music and counterculture share almost the same, if not the same, powerful set of beliefs, ideas, and values. Rock glazba bila je važan dio otpora kontrakulturnog pokreta šezdesetih godina prošlog stoljeća. Pokrivajući širok raspon društvenih pitanja koja bi inače bila zanemarena od strane vlasti, rock glazba pomogla je britanskoj i američkoj omladini da izraze nezadovoljstvo prema društvenim normama. U skladu s tim, cilj ovog rada utvrditi je ideološki odnos između rock glazbe i kontrakulture, i to na način da se ispitaju etička načela rocka i vrijednosti kontrakulture u tekstovima pjesama i live nastupima rock glazbenika i odgovoru publike na njihovu glazbu. Rock glazba i kontrakultura proučavali su se u okviru Gramscijeve teorije kulturne ideologije. Analiza se usredotočila na pronalaženje ponavljajućih obrazaca ponašanja koji se pojavljuju na rock koncertima kako bi se dokazalo postojanje protukulturnih vrijednosti, te utvrdilo koje su to točno vrijednosti. Slijedom toga, analiza tekstova pjesama i snimaka live nastupa pronađenih na YouTube-u otkrila je da rock glazba i kontrakultura dijele gotovo isti, ako ne i isti, skup snažnih uvjerenja, ideja i vrijednosti.

U radu se iznosi Kohlbergova kognitivno-razvojna teorija moralnog razvoja, koja se kritički analizira na temelju drugih znanstvenih istraživanja. Usprkos rodnoj pristranosti, kognitivnom fokusu i zanemarivanju emocionalne komponente u istraživanju moralnog razvoja, Kohlbergov doprinos psihologiji je neupitan. Navedeni nedostaci ne umanjuju vrijednost utjecaja Kohlbergove teorije na moralni odgoj i važnost u cjelokupnom odgojno-obrazovnom sustavu. Podrobnije se elaboriraju metode poticanja razvoja emocija i vrijednosti kao temelja moralnog djelovanja. Djeca predškolske dobi nalaze se na predkonvencionalnoj razini moralnog razvoja; u tom razdoblju moral je još uvijek upravljan i kontroliran ekstrinzično. Odgojitelji i roditelji imaju važnu ulogu i veliku odgovornost u moralnom odgoju, jer ih djeca prihvaćaju kao apsolutne autoritete te svoje djelovanje procjenjuju na temelju njihovih smjernica i posljedica., The paper presents Kohlberg's cognitive-developmental theory of moral development, which is critically analyzed on the basis of other scientific research. Despite gender bias, cognitive focus, and neglect of the emotional component in the study of moral development, Kolhberg’s contri-bution to psychology is unquestionable. These shortcomings do not diminish the value of the influence of Kohlberg's theory on moral education and its importance in the entire educational system. Different methods and perspectives of encouraging the development of emotions and values as the foundation of moral action are elaborated. Preschoolers are at a preconventional level of moral development; in that period morality is still managed and controlled extrinsically. Edu-cators and parents have an important role and great responsibility in moral education, because children accept them as absolute authorities and evaluate their actions based on their guidelines and consequences.

Djetinjstvo je posebno razdoblje života u kojemu pojedinac svladava osnovne vještine pokreta te posjeduje veliku količinu energije koja mu omogućuje njegovo usavršavanje. U ranom i predškolskom razdoblju vrlo je važno poticati provođenje tjelesnih aktivnosti u dječjem vrtiću jer pokret sa sobom nosi mnoštvo pozitivnih utjecaja na ljudski organizam. Naime, znatno pridonosi psihofizičkom rastu i razvoju djece, poboljšava zdravlje i regulira tjelesnu težinu, utječe na razvoj samopoštovanja, opće sposobnosti djeteta te pomaže u prevenciji rizika od raznih bolesti u odrasloj dobi. U empirijskom dijelu rada provedeno je etnografsko istraživanje koje je uključivalo videozapise dobivene tehnikom 5-minutnog „time sampling“, osobna opažanja i bilješke, te fotografije, koje su zatim kvalitativno interpretirane. Cilj istraživanja bio je dobiti uvid u aktivnosti kretanja djece rane predškolske dobi u unutarnjem prostoru dječjeg vrtića. Istraživanje je provedeno u skupini djece rane i predškolske dobi, sudjelovala su djeca u dobi od 2 do 4 godine. Analizom prikupljenih materijala uočeno je kako su djeca bila aktivni stvaratelji svoga okruženja, samostalno odlučivala, inicirala i oblikovala kreativne i originalne tjelesne aktivnosti što je doprinijelo njihovom cjelokupnom razvoju i potaklo ih na kretanje. Childhood is a special period of life in which a person is an individual with basic movement skills who possesses a large amount of energy that allows him to perfect it. In early childhood and preschool period, it is very important to encourage the implementation of physical activities in kindergarten because the movement has many positive effects on the human body. It significantly contributes to the psychophysical growth and development of children, improves health and regulates body weight, affects the development of self-esteem, general abilities of the child and helps prevent the risk of various diseases in adulthood. An ethnographic research was conducted in the empirical part. Research included videos obtained using the 5-minute time sampling technique, personal observations and notes, and photographs, which were then qualitatively interpreted. The aim of the research was to gain insight into the movement activities of early preschool children in the interior of the kindergarten. It was conducted in a group of children of early and preschool age ranging from 2 to 4 years. The analysis of the collected documentation showed that children were active creators of their environment, independently decided, initiated and shaped creative and original physical activities, which contributed to their overall development and encouraged them to move.

Rad se bavi se razlikama između korisnika jednih od najpopularnijih društvenih mreža, Instagrama i Twittera, s obzirom na njihove motive korištenja, načine korištenja, nekih vrijednosnih orijentacija, političkih stajališta te razine obrazovanja. Istraživanje uz pomoć relevantne literature i anketnog upitnika,kao metode prikupljanja podataka, u fokus stavlja predstavljanje korisnika dvije prethodno spomenute društvene mreže te razlike koje među njima postoje. Uz pomoć kvantitativne metodologije i statističke obrade podataka, iako u nekim slučajevima nepotpune zbog nedovoljne reprezentacije korisnika Twittera u uzorku, došlo je do rezultata koji upućuju na povezanost između odabira omiljene društvene mreže i političke orijentacije, točnije naginjanja aktivnijih korisnika Instagrama prema desnom političkom spektru. Nadalje, obje skupine korisnika su pokazale tendenciju prema svakodnevnom korištenju svoje omiljene društvene mreže, korisnici Twittera se ograničavaju na intervale sat vremena ili manje dok korisnici Instagrama preferiraju višesatno korištenje. S obzirom na motive korištenja, korisnici Instagrama primarno koriste tu društvenu mrežu u svrhu dijeljenja fotografija, dok ispitanici koji koriste Twitter smještaju informiranje kao primarni motiv. This paper deals with differences between users of one of the most popular social media sites, Instagram in Twitter considering their motives of usage, ways of using them, the values they uphold, their political views and their level of education. The research was conducted using the relevant literature and a questionnaire as a data collection method. Its focus lies in showcasing the users of former mentioned social sites and differentiating them. With the help of quantitative methodology and statistical data processing, which is incomplete in some cases because of the underrepresentation of Twitter users in the sample, results have pointed at a connection between a choosing a favorite social media site and political views, or Instagrams’ more active users leaning towards right side of the political spectrum. Moreover, both groups of users showed a tendency of using daily usage of their favorite social media network, Twitter users preferred to use the network in intervals of an hours or less, while Instagram users preferred multi-hour usage. When taking motives of us into consideration, Instagram users primarily use the social media site in order to share photos, while Twitter users place informing as the main motive.

U ovom radu analiziran je pojam društvenih normi te utjecaj društvenih normi na ponašanje likova u drami Henrika Ibsena Nora ili Kuća lutaka. Analizom sociološke literature definirani su pojmovi poput društvenih normi, vrijednosti i morala te je objašnjeno na koji način su ti pojmovi važni za društvo, ali i kako oni utječu na živote pojedinaca. Analizirano je djelo Henrika Ibsena, a najviše pozornosti posvećeno je glavnim likovima Nori i Torvaldu, njihovom međusobnom odnosu i njihovom odnosu prema društvenim normama. Razmatran je pojam morala i moralnosti te je kontekstualiziran preko ponašanja i odluka glavne junakinje Nore. Osim toga, istaknuta je važnost njezinog lika u ideji borbe za prava žena, ali i u postmodernističkom shvaćanju čovjeka kao pojedinca koji teži spoznavanju sebe. Svrha rada bila je istražiti mogu li društvene norme utjecati na ponašanje ljudi u bliskim odnosima, u ovom slučaju supružnika, te mogu li one odrediti njihov međusobni odnos, a do zaključka se došlo analizirajući literaturu, no također razmatrajući njihove dijaloge i postupke. Na kraju rada dan je sveukupni zaključak te jedno od mogućih rješenja problema, no svakako bi istraživanju ove tematike doprinijela analiza ostalih društvenih odnosa, za što dakako mogu poslužiti i ostali primjeri iz književnih djela.

Temeljni cilj ovog rada je sistematizirati istraživanja o roditeljskoj podršci i vrijednostima mladih sportaša i uputiti na njihov odnos. Roditeljska podrška jedna je od glavnih i najvažnijih stvari koje potiču djecu na bavljenje sportom, ali i da se tim sportom nastave baviti. Uz to, roditelji su ti koji svoje vrijednosti prenose na svoju djecu i vrlo je važno da ih uključe u razne sportove i aktivnosti kako bi pojačali razvoj vrijednosti. Većina istraživača navode kako je roditeljska podrška vrlo važna u sportu, i jedan je od glavnih motivatora djece da se bave pojedinim sportom, ali isto tako manjak podrške može imati potpuno suprotan učinak, a to je da se djeca prestanu baviti sportom. Bavljenje sportom ima veliku važnost za razvoj vrijednosti te stjecanje znanja, vještina i podizanje sposobnosti. Upravo su roditeljska podrška i potpora te koje potiču razvoj vrijednosti koje se kasnije u sportu dalje razvijaju i nadograđuju te djeca kada već odrastu i sama odlučuju koje vrijednosti će dalje pratiti, a koje će zanemariti., The basic goal of this paper is to systematize research on parental support and values of young athletes and to show their relation. Parental support is one of the main and most important things that encourage children to play sports, but also to continue playing them. In addition, parents are the ones who pass on their values to their children and it is very important to involve them in various sports and activities in order to enhance the development of values. Most researchers state that parental support is very important in sports, and is one of the main motivators for children to play a particular sport, but also a lack of support can have the exact opposite effect, and that is for children to stop playing sports. Playing sports is extremely important for the development of values and the acquisition of knowledge, skills and capacity building. It is the parental support that encourages the development of values that are later more developed and upgraded in sports, than grown up children can decide for themselves which values to follow and which to ignore.

Cilj ovoga istraživanja bio je ispitati stavove djece, njihovih roditelja i odgojitelja o ulozi uzora i junaka u njihovom životu te o vrijednostima koje njeguju kod djece u obitelji odnosno u odgojno-obrazovnoj ustanovi. U istraživanju je sudjelovalo po deset ispitanika (ukupno 30), a provodilo se 2020./2021. godine. Za prikupljanje podataka odabran je polustrukturirani intervju. Dobiveni rezultati pokazali su da su djeci uzori i junaci osobe s kojima su okruženi svakodnevno (roditelji, braća, sestre, bake i djedovi, prijatelji, odgojitelji) bez obzira na dob ispitanika što nam ukazuje na važnost bliskih osoba kao prenositelja znanja i vrijednosti, ali isto tako i obvezuje na ponašanje i življenje koje će biti uzorno, posvećeno i u skladu s humanim vrijednostima. Također, dobiveni rezultati sugeriraju na slične vrijednosti roditelja i odgojitelja koji zajedno utječu na stavove i vrijednosti djece., The aim of this research was to investigate the attitudes of children, their parents, and preschool educators about role models and heroes in their lives and the values they nurture in the family or in the educational institution. The study involved ten respondents (a total of 30 research participants) and was conducted in 2020/2021. Semi-structured interview was selected for data collection. The obtained results showed that role models and heroes are persons surrounded by research participants every day (parents, brothers, sisters, grandparents, friends, educators) regardless of their age. Obtained research results indicate the importance of close people relationships as transmitters of knowledge and values. Also, the obtained results suggest similar values of parents and educators who together influence the attitudes and values of children.

El pretérito indefinido y el pretérito imperfecto son los tiempos verbales que usamos para expresar los hechos pasados. Cada gramática tiene su manera de análisis de los valores y usos de los tiempos pasados. El objetivo de este trabajo es analizar los valores y los usos del pretérito indefinido y del pretérito imperfecto en español. El análisis se va a basar en las obras Nueva gramática de la lengua española de la Real Academia Española y Tiempos y formas no personales del verbo de Dapena (1989). Los ejemplos que se usan para describir los valores y usos de los tiempos analizados están extraídos del corpus Misión olvido y Las hijas del capitán de María Dueñas Vinuesa. En la introducción se analizará brevemente cuales son los tiempos pasados y su clasificación. A continuación, vamos a explicar detalladamente cada valor y uso y los vamos a justificar con los ejemplos del corpus elegido. Para finalizar, a través de un breve análisis contrastivo se mostrarán las similitudes y las diferencias en el uso de estos dos tiempos pasados. Aorist i imperfekt su glagolska vremena kojima izražavamo prošlost. Svaka gramatika ima drugačiji način analize upotreba i vrijednosti prošlih vremena. U ovom radu analizirat će se upotrebe i vrijednosti aorista i imperfekta u španjolskom jeziku. Analiza spomenutih prošlih vremena u ovom radu temeljit će se na gramatici Nueva gramática de la lengua española od RAE te stručnoj literaturi autora Dapene (Tiempos y formas no personales del verbo). Primjeri koji će se koristiti za deskripciju upotreba i vrijednosti analiziranih vremena preuzeti su iz korpusa Misión Olvido i Las hijas del capitán autorice Maríe Dueñas Vinuesa. U uvodu će se definirati prošla vremena i ukratko će se objasniti njihova podjela. Nadalje, objasnit ćemo detaljno upotrebe i vrijednosti te ih potkrijepiti primjerima iz odabranog korpusa. Naposljetku će se u supustivnoj analizi razmatrati sličnosti i razlike u upotrebi ta dva prošla vremena.

Sustav prikupljanja podataka sa senzora i slanja obavijesti korisniku sastoji se od malog računala Raspberry Pi i senzorskog čvora PySense. Program je implementiran u programskom jeziku Python, a sastoji se od klijentske i poslužiteljske strane. Klijentska strana je program koji je pokrenut na senzorskom čvoru, napisan u Micropythonu. Zadatak mu je spojiti se na WiFi uspostaviti TCP vezu s poslužiteljom i zatim u petlji očitavati senzore i slati očitanja na poslužitelj koji je pokrenut na Raspberryju. Poslužitelj usporedi dobivene vrijednosti s graničnim vrijednostima te ako ima odstupanja pomoću Pushbullet poslužitelja šalje upozorenje na uređaje koji su navedeni u početku programa. The system for collecting data from sensors and sending notification to the user is made with Raspberry Pi computer, and PySense sensor board. The program is implemented in Python programming language and it has client and server side. Client side is a program implemented in MicroPython and running on sensor board. It’s task is to connect to the WiFi and create a TCP connection with server, collect the data from sensors and then send that data to the server running on Raspberry. Server compares received values with limit values and if there are some too high values it sends notification to the user via Pushbullet server.

Vrijednosti su poželjne predodžbe prema kojima pojedinci biraju svoje akcije, vrednuju ljude i događaje te objašnjavaju svoje akcije i vjerovanja (Schwartz, 1999, prema Mrnjaus, 2008). Važno je da škola, društvena institucija od izuzetne važnosti za razvoj društva, promišlja o vrijednostima. Danas je prevladao stav kako vrijednosno neutralna škola ne postoji, no ipak ne postoji konsenzus oko toga koje vrijednosti trebaju biti zastupljene u odgojno-obrazovnom radu te na koji način. Obrazovni sustav formira ili blokira određene vrijednosti putem kurikuluma i skrivenog kurikuluma, a ključnu ulogu ovdje imaju nastavnici čije su osobne vrijednosti također važne budući da upravljaju njegovim ponašanjem, odabirom nastavnih metoda, komunikacijom i odgojno-obrazovnim radom, a dio su skrivenog kurikuluma. Kako bi nastavnik mogao poticati temeljne vrijednosti kod učenika, neminovno je da ih i on sam posjeduje te da se one odražavaju kroz njegov rad. Diplomski rad nastoji prikazati dosadašnje spoznaje o vrijednostima, odgoju za vrijednosti, vrijednostima nastavnika te vrijednostima koje su poželjne da ih učenici usvoje. Opći cilj istraživanja bio je ispitati stavove budućih nastavnika o vrijednostima te prenošenju vrijednosti na učenike. Provedeno je kvantitativno istraživanje metodom anketiranja. Rezultati su pokazali kako ispitani budući nastavnici najviše cijene nezavisnost, univerzalizam i dobrohotnost (ponajviše odanost, uslužnost i jednakost), a iste vrijednosti smatraju poželjnim za učenike. Svjesni su složene i odgovorne uloge koju imaju u prenošenju vrijednosti, a smatraju kako će vrijednosti najčešće prenositi vlastitim primjerom te načinom na koji se odnose prema učenicima, kolegama i drugim zaposlenicima škole. Skriveni kurikulum odražava se upravo u osobinama nastavnika, vrijednostima koje su važne nastavnicima, odnosu koji nastavnici imaju prema učenicima i kolegama te kroz njihovo ponašanje u razredu (Veugelers i Vedder, 2003, prema Mlinarević, 2016). Smatraju kako će vrlo često koristiti neizravni pristup odgoja za vrijednosti, a često i izravni pristup, stavljajući naglasak na kritičko mišljenje i univerzalne vrijednosti., Values are desirable notions according to which individuals choose their actions, assign value to people and events, and explain their actions and beliefs (Schwartz, 1999, according to Mrnjaus, 2008). It is important that school, a social institution of great importance for the development of society, reflects on values. The prevailing view today is that there is no value-neutral school, but no consensus on what values should be represented in educational work and in what way has yet been reached. The education system forms or blocks certain values through curriculum and hidden curriculum. The teachers play a key role here, since their personal values are important as they manage their behavior, choice of teaching methods, communication and educational work, and take part in the hidden curriculum. In order for the teachers to be able to encourage fundamental values in students, it is inevitable that they themselves possesses them and that they are reflected through their work. This master thesis aims to present previous findings about values, education for values, values of teachers and desirable values for students. The general goal of the research was to examine the attitudes of student teachers about values and the transfer of values to their students. Quantitative research was conducted via the survey method. The results showed that the student teachers surveyed value self-direction, universalism and benevolence the most (mostly loyalty, helpfulness and equality), and consider the same values desirable in their students. They show awareness of the complexity and responsibility of their role in transmitting values. They believe that these values will most often be transmitted by their own behavior (by setting an example) and the way they treat students, colleagues and other school employees. The hidden curriculum is reflected in teachers’ traits, values that are important to them, relationship that teachers have with their students and colleagues and through their behavior in the classroom (Veugelers and Vedder, 2003, according to Mlinarević, 2016). They believe that they will be using indirect approach very often, and direct approach often to inculcate values in their students, with emphasis on critical thinking and universal values.

The purpose of the study is to examine the early childhood education students’ values and what are the differences in the students’ values in specific conditions related to social environment. The values of undergraduate students who study early childhood education are very important for professional development and practice. The purpose of this study is to determine, if their values change during their study programme; which values are more important to the students; and what are the differences in the students’ values in terms of the type of study (full time/part time), years of study, age, work experience and work status. Results indicate that employed students have higher scores on other-centred values than unemployed students, older students express more others-centred values than younger students, while in self-centred values there are no age differences. Students who have more work experience express more others-centred values and students who study longer express more others-centred values than fresh students, while in self-centred values differences by years of study do not occur. These results reveal important changes in the hierarchy of values related to measured variables and interplay between various conditions., Svrha je studije ispitati vrijednosti kod studenata predškolskog odgoja i utvrditi koje su razlike u vrijednostima kod studenata u specifičnim socijalnim uvjetima. Vrijednosti kod dodiplomskih studenata koji studiraju predškolski odgoj vrlo su važne za profesionalni razvoj i praksu. Također je svrha studije utvrditi mijenjaju li se kod studenata vrijednosti tijekom studijskog programa; koje su vrijednosti studentima važnije; i koje su razlike u vrijednostima kod studenata s obzirom na vrstu studija (redoviti/izvanredni), godinu studija, starost, radno iskustvo i radno mjesto. Rezultati pokazuju da zaposleni studenti daju veću važnost od nezaposlenih studenata vrijednostima usmjerenim prema drugima nego vrijednostima usmjerenima na sebe; stariji studenti više prihvaćaju vrijednosti usmjerene prema drugima od mlađih studenata, dok u vrijednostima koje se usredotočuju na sebe nisu zabilježene razlike s obzirom na dob ispitanika. Studenti koji imaju više radnog iskustva i koji studiraju dulje više prihvaćaju vrijednosti usmjerene prema drugima, dok se u vrijednostima usmjerenim prema sebi ne uočavaju razlike po godinama studija. Ovi rezultati otkrivaju važne promjene u hijerarhiji vrijednosti povezanih s izmjerenim varijablama i u međuodnosu različitih uvjeta.

Obitelj se definira kao primarna ćelija ljudskoga oblika udruživanja koja ima svoju specifičnu strukturu. Suvremeno društvo njeguje nuklearnu strukturu obitelji, koju čine roditelji i djeca, a tradicionalna obitelj ima proširenu strukturu. Danas se često susrećemo s nepotpunim obiteljima u kojima nedostaje jedan roditelj ili su to obitelji s očuhom ili maćehom. Obiteljska se funkcija snažno zrcali u odgoju djece i prenošenju osobnoga vrijednosnoga sustava. U nastavi se materinskoga jezika pomoću čitanki diseminiraju pojedine vrijednosne kategorije. Cilj je ovoga rada analizom sadržaja upoznati fenomen obitelji kao književni motiv u čitankama za hrvatski jezik, odrediti čestoću pojavljivanja čimbenika obiteljskoga života koji oblikuju različite strukture i njihovu zastupljenost u tekstovima, The sociological approach views the family as the primary cell of human association. Each family has its own specific structure. Modern society is acknowledged increasingly for its role in nurturing the nuclear family consisting of parents and their children. The traditional family has an extended structure consisting of parents and children and their relatives living in a shared household. Nowadays, we are encountering more and more incomplete families who are missing one parent or are families with a stepfather or stepmother. The functioning of a family is most strongly reflected in child-rearing, but also in the transfer of the value system nurtured by individual families. As a child grows and develops, it enters school trying to be an extension of this function. This is especially prevalent when the mother tongue is taught in school and in texts in which certain value categories are disseminated through school textbooks(readers). The aim of this paper is to analyze the content on the family as a literary motif in Croatian language readers for the fifth grade and up to the eighth grade of elementary school by analyzing the content, and subsequently, to determine the frequency of occurrence of family life factors that shape different structures and their representation in the texts of the readers. In the texts analyzed the structure of the nuclear family is dominant, but they also include examples of incomplete families. The family values which are promoted vary with gender, but the family as a phenomenon still does not cease to have a strong presence as well as an educational role.

The main goal of this study was to investigate the dimensions of value orientations and personality traits that underly Catholic religiosity. The survey was carried out on a convenient adult sample of members of the Croatian ethnic minority across the Autonomous Province of Vojvodina in the Republic of Serbia (N = 189); 97% were members of the Roman Catholic Church. Four measures were included in the questionnaire: Religiosity, the Schwartz Value Scale, the Big Five Personality Inventory, and the Dark Triad of Personality. Multiple regression analyses were conducted to explore how value orientation and personality traits impact religiosity. Conservation (Traditional) values and Self-Transcendence values emerged as significant positive predictors, whereas Openness to Change values emerged as a significant negative predictor of religiosity. Agreeableness and Conscientiousness emerged as significant positive predictors, whereas Extraversion emerged as a significant negative predictor of religiosity. Machiavellianism and Psychopathy were also shown to be significant negative predictors of religiosity; in order, Psychopathy, Machiavellianism, and Conservation values accounted for 23% of the variance in Catholic Religiosity. We found that the Schwartz value orientations had a somewhat greater explanatory power than the Big Five personality traits, and that the Dark Triad of personality traits had a greater explanatory power in predicting Catholic religiosity than either the Schwartz value orientations or the Big Five personality traits. We argued that religiosity is not generally more correlated with values than with personality traits, as is often suggested. It depends primarily on the type of personality trait models involved, i.e. its psychopathological underpinning., U ovom smo istraživanju nastojali utvrditi koje se dimenzije vrijednosnih orijentacija i osobina ličnosti nalaze u pozadini katoličke religioznosti. Istraživanje je provedeno na prigodnom uzorku punoljetnih građana hrvatske nacionalnosti u Vojvodini (N = 189). U 97% slučajeva ispitanici su se izjasnili kao pripadnici Katoličke crkve. Primijenjena su četiri mjerna alata: religioznost, Schwartzova vrijednosna skala, petofaktorski model ličnosti i mračna trijada ličnosti. Primijenjena je multipla regresijska analiza kako bismo ispitali utjecaj vrijednosnih orijentacija i osobina ličnosti na religioznost. Utvrdili smo da su religiozniji ispitanici u većoj mjeri skloni zadržavanju tradicionalnih odnosa i samoodricanju, a u manjoj su mjeri otvoreni za promjene. Također smo utvrdili da su religiozniji ispitanici u većoj mjeri ugodne i savjesne osobe, a u manjoj mjeri izražavaju osobine ličnosti kao što su ekstrovertiranost, makijavelizam i psihopatija. Nalazi ovoga istraživanja ne potvrđuju teorijski obrazac u kojem se općenito smatra kako je religioznost jače povezana s vrijednosnim orijentacijama negoli s osobinama ličnosti. Naime, odsutnost osobina ličnosti u čijoj se pozadini nalazi određena psihopatologija u većoj mjeri utječe na religioznost negoli internalizacija određenih aksioloških sustava. Drugim riječima, veći stupanj katoličke religioznosti povezan je s većim stupnjem duševnoga zdravlja.

In our global world again religious beliefs play a fundamental role in the make-up of a cultural group and of a society. This is due to the fact that religious beliefs give definition to a society as a whole, or better, to the specific social group existing within it. This ‘definition’ consists in the shaping of behavior, of one’s way of thinking, and of common values, both in terms of the relationship between the human being and the Divine sphere, and that which regards the relationships between the human being and the world, others, and himself. In the first case, that is, the relationship between the individual and the One, we can consider religion in a strict sense, while, in the second case, the individual’s relationships with the world, others, and himself have to do with the inherent ethical aspects of these religious beliefs. Finally, in globalization we have to move in the direction of acknowledging the fact that there are some ethical aspects that are shared by various religious groups. In order to carry out this task, we must be aware that through the way itself, in which the possible comparison between religions, and through the manner of communication, can we open up a common space: a space that works because specific ethical principles are carried out. Only in this way, is it possible to open paths to the achievement of universal sharing among religions in the time of globalization., U našem globalnom svijetu religijska uvjerenja opet igraju temeljnu ulogu u stvaranju kulturne skupine i društva. To je zbog činjenice jer religijska uvjerenja daju definiciju društvu u cjelini, ili bolje rečeno, određenoj društvenoj skupini koja postoji u njemu. Ta se “definicija” sastoji u oblikovanju ponašanja, nečijeg načina razmišljanja i zajedničkih vrijednosti, kako u pogledu odnosa između čovjeka i božanske sfere, tako i u pogledu odnosa između čovjeka i svijeta, čovjeka i drugih ljudi, i njega samoga. U prvom slučaju, to jest kad govorimo o odnosu između pojedinca i Jednog, religiju možemo smatrati u strogom smislu, dok, u drugom slučaju, kad govorimo o odnosu pojedinca sa svijetom, drugima i samim sobom, religija ima veze s svojstvenim etičkim aspektima tih religijskih uvjerenja. Konačno, u globalizaciji moramo krenuti u smjeru priznavanja činjenice da postoje pojedini etički aspekti koji su zajednički različitim religijskim skupinama. Da bismo izvršili tu zadaću, moramo biti svjesni da putem samog načina, na kojem je moguća usporedba između religija i kroz način komunikacije, možemo otvoriti zajednički prostor: prostor koji djeluje jer su ostvareni specifični etički principi. Samo na taj način moguće je otvoriti putove ka postizanju univerzalnog dijeljenja među religijama u vrijeme globalizacije.

Područje odgoja za vrijednosti interdisciplinarno je s obzirom na to da se tom temom bave znanosti poput filozofije, pedagogije, psihologije, antropologije, religijskih znanosti, kao i međupredmetne kurikulne teme. U okviru odgojno–obrazovnih znanosti nameće se pitanje za koje vrijednosti odgajati mlade. Cilj je ovoga rada sažeto prikazati razvoj odgojno–obrazovnih vrijednosti kroz povijest, definirati pojam odgojno–obrazovnih vrijednosti te analizom kurikula nastavnih predmeta društveno–humanističkoga područja odgovoriti na pitanje koje se vrijednosti razvijaju kroz odgoj i obrazovanje., In this paper, we have explored the development of values education throughout history and offered a definition of the concept of values in contemporary literature. An analysis of the Social Sciences and Humanities curricula is used to present a systematic overview of values, the development of which is encouraged in the Croatian education system. We have found no decisive conclusions in theories of education as to whether values should be fostered in each subject, however, the National Curriculum Framework, as a basic education document, suggests that certain values should be promoted in the teaching and learning processes, and that students should be encouraged to adopt them. The National Curriculum Framework defines eight educational values that should be incorporated into the outcomes of all school subjects. These are: knowledge, solidarity, identity, responsibility, integrity, respect, health and enterprise. The results of our research showed that knowledge is the primary value found in all subject curricula. Other values are also represented but not to the same extent. Based on the results obtained, we can conclude that the teaching and learning processes are focused on acquiring factual knowledge but also provide an opportunity for values education.

Vrijednosti upravljaju našim cjelokupnim djelovanjem, a prenose se s jedne generacije na drugu. Unatoč postojanju različitih gledišta o tome treba li škola prenositi vrijednosti i, ako da, koje, vrijednosno neutralna škola ne postoji. Obrazovni sustav prenosi ili blokira određene vrijednosti putem službenog kurikuluma i skrivenog kurikuluma. Važnu ulogu pri tome imaju nastavnici čije osobne vrijednosti upravljaju njihovim ponašanjem, odabirom nastavnih metoda, komunikacijom i cjelokupnim odgojno-obrazovnim radom, a dio su skrivenog kurikuluma. U ovom radu autori promišljaju o prijenosu vrijednosti kroz skriveni kurikulum te ulozi koju nastavnici imaju u tom procesu. Predstavit će se i rezultati istraživanja koje je imalo za cilj ispitati stavove budućih nastavnika o vrijednostima te prenošenju vrijednosti na učenike.

Martha (Craven) Nussbaum američka je živuća filozofkinja. U svojim se akademskim radovima bavi širokim spektrom tema. U središtu njezina interesa su tako antička grčka i rimska filozofija, filozofija prava, feminizam, politička filozofija, filozofija obrazovanja, umjetnost. Izvan akademskih krugova poznata je po svojoj angažiranosti u suvremenim temama u kojima jasno artikulira svoje stavove, a koje se bave ljudskim pravima općenito, društvenoj pravdi, ekonomskim razvojem, ženskim pravim i političkim feminizmom, LGBTQ pravima, pravu na obrazovanje, životinjskim pravima da se spomenu samo neke. Velik dio stručne literature koju je objavila Martha Nussbaum bavi se i temom emocija i osjećaja u području filozofije. Većina istraživača emocija, generalno, negiraju da su emocije osjećaji. Neki od istraživača priznaju da emocije imaju osjećaje kao komponente, ali inzistiraju na tome da emocije sadrže i druge komponente poput spoznaje odnosno kognicije. S druge strane, dio pučke psihologije smatra kako su emocije osjećaji odnosno svjesne mentalne epizode povezane s određenim fenomenima. Osjećamo se tužnima, sretnima, bijesnima. Ne bismo trebali poistovjećivati emocije s takvim osjećajima. Jedna pozicija tvrdi kako su osjećaji samo neophodne, ali ne i dovoljne komponente emocija. Druga pozicija zastupa stav kako su osjećaji kontingentne komponente. Treća je pozicija da osjećaji nisu sastavni dio emocija. Ove su pozicije samo različiti načini (raz)otkrivanja emocija. Ova je doktorska disertacija primarno usmjerena na filozofsko istraživanje emocija američke filozofkinje Marthe Nussbaum. Ona je dala emocijama središnju ulogu u moralnoj filozofiji tvrdeći da su one kognitivne prirode - utjelovljuju prosudbe o svijetu. Da bi društvo bilo stabilno i predano demokratskim načelima potrebna su mu više nego odvojena moralna načela. Ono treba njegovati određene emocije te naučiti ljude da empatično ulaze u tuđe živote. Nussbaum se pritom bavi i mnogobrojnim drugim temama: pitanjima moralne i političke teorije, obrazovanja, socijalne jednakosti, feminizmom, grčkom i rimskom filozofijom, praktičnom etikom. Smatra da humanističke znanosti nisu samo važne za zdravo demokratsko društvo, već i presudne u oblikovanju njegove budućnosti. Diplomirala je na Sveučilištu New York, a magistrirala i doktorirala na Harvardu. Predavala je na sveučilištima Harvard, Brown i Oxford, a trenutno je pročelnica Počasne katedre Ernst Freunda za pravo i etiku na Sveučilištu u Chicagu. Redovna je profesorica diplomskog i preddiplomskog studija tamošnjeg Odsjeka za filozofiju, Odsjeka za pravo i Odsjeka za teologiju. Izvanredna je profesorica na Odsjeku za klasične studije, suradnica u Centru za južnoazijske studije te članica Upravnog odbora Centra za rodne studije. Svatko tko se susreo s djelima Marthe Nussbaum ostaje iznenađen njezinim pristupom razumijevanju inteligencije emocija posredstvom literarnih odnosno književnih djela. Osobito u svojim znanstvenim filozofskim knjigama upućuje na Dantea, Emily Brontë, Whitmana, Prousta, Joycea te na Mahlerova glazbena djela. Usmjerava se ponajprije na njegovanje moralno odgovarajućih emocija. Nijedan aspekt našeg mentalnog života nije, smatra Nussbaum, važniji za kvalitetu i smisao našeg postojanja od emocija. Emocije su ono zbog čega život vrijedi živjeti i zbog kojih ponekad život završava. Emocije oblikuju krajolik naših umnih i društvenih života i kao takve moraju biti dio našeg sustava etičkog prosuđivanja. Potaknuta osobnim iskustvom, smrću majke, Nussbaum istražuje niz emocija s osobitim naglaskom na samilost i ljubav te želi pokazati kako je dobra etička teorija nemoguća bez dobre teorije emocija. Polazna točka ovoga istraživanja je iskustvo. Koncepcija emocija koju izlaže pretpostavlja općenitu sposobnost čitatelja i/ili slušatelja da uoče i klasificiraju primjere emocija poput žalosti, straha, samilosti, gnjeva, nade uzimajući u obzir i intuitivne prosudbe ljudi o primjerima takvih emocija. Emocije su važan element ljudske odnosno emocionalne inteligencije kao i cjelokupnog ljudskog blagostanja. One su zapravo kompleksan odgovor na određene događaje koje su nama, ljudima, važni. Na neki način pomažu definirati što smo i tko smo odnosno zašto smo zapravo takvi kakvi jesmo. Usmjeravaju naše planove, ciljeve, vizije. Emocije su izrazi naših vrijednosti povezanih s prosudbama. Potiču nas na djelovanje i određenu angažiranost. Stoga je važno da su one etične. Emocije su »etičke i društveno-političke, one su dijelovi odgovora na pitanje: 'Što je vrijedno moje brige?, 'Kako bih trebala živjeti?'.« Svoju teoriju emocija Nussbaum smatra kognitivno-evaluacijskom teorijom emocija. Ističe kako su emocije, i to ponajprije emocije samilosti, straha i ponosa sastavna komponenta moralnog prosuđivanja. Želi formulirati neostoičku koncepciju emocija koja emocije definira isključivo u smislu evaluacijske prosudbe. Neki su filozofi isticali da emocije sadrže osjećaje, ali malo je onih koji smatraju kako su emocije osjećaji. Aristotel tvrdi kako su emocije prosudbe. Spinoza zaključuje da su emocije prosudbe popraćene osjećajem boli ili užitka. U 20. stoljeću kritičari teorije emocija bili su Errol Bedford (1957.), George Pitcher (1965.), Robert Solomon (1976.), Patricia Greenspan (1988.) i Martha Nussbaum (2001.). Potonji tvrde kako je teorija osjećaja lažna, ali imaju poteškoća s identificiranjem filozofa koji poziciju teorije emocija kao osjećaja shvaćaju ozbiljno. U povijesti filozofije postoji možda samo jedan istaknuti branitelj stava da su emocije osjećaji. To je američki filozof i psiholog William James. James je pokušao svesti emocije na osjećaje kakve svi imamo i za njega su osjećaji promjene u tijelu. Kada se pojave emocije naša tijela prolaze kroz razne smetnje. Te promjene ključuju promjene u našem krvožilnom, dišnom i mišićno-koštanom sustavu. Većina ljudi pretpostavlja da su te promjene učinci naših osjećaja, ali James tvrdi kako bi ovaj proces trebalo gledati unatrag. Naša se tijela mijenjaju, a emocija »jednostavno jest« osjećaj te promjene. Zajednička tema koja se provlači kroz istraživanja Marthe Nussbaum je kako su ljudska bića u biti manjkava, krhka, ograničena, konačna, potrebna. Zaljubljenica u književnost pokušava spojiti književna djela i pravo te tako obogatiti život svih onih koji se susretnu s njezinim promišljanjima. U svojim djelima emocije, koje Nussbaum definira »njihovim sadržajem, a ne njihovim odnosom prema drugim dijelovima našeg mentalnog sadržaja« imaju neprocjenjivu vrijednost. Emocije se trebaju shvaćati kao određena vrsta vizije odnosno »kao vrijednosno utemeljeni načini razumijevanja svijeta.« Emocije su »spoznaje naših ciljeva i statusa tih ciljeva.« One su zapravo vrijednosne procjene i prosudbe pod izravnim utjecajem društva odnosno kulture u kojima se razvijaju. Roditelji su prvi i primarni posrednik u tom kulturnom prijenosu. Upravo roditelji prenose djeci društvene konstrukcije emocija. Tek nakon roditeljskog utjecaja šire društveno okruženje ima utjecaj na djecu. Iako su, po svom porijeklu i mnogim funkcijama, emocije adaptivno racionalne često mogu biti odnosno prosuđuju ih se kao iracionalne. Nussbaum ističe važnu ulogu imaginacije, mašte kao i pripovjedne umjetnosti kako u samom emocionalnom razvoju tako i u razumijevanju emocija. Temeljnom i univerzalnom značajkom emocionalnog života ljudskih bića smatra primitivni stid - sram zbog vlastite slabosti i nemoći. Svjesna je kako u moralni život emocije donose probleme, ali vidi u njima značajne resurse bez kojih bi život ljudskih bića, pa tako onda i njihov moralni život, bio nepotpun. Iako se svojim najvećim obimom ovaj rad usredotočuje na stav koji Nussbaum ima prema emocijama i njihovoj inteligenciji važno je istaknuti da se Nussbaum u svojim djelima bavi širokim spektrom društveno angažiranih tema. Martha Nussbaum u mnogobrojnim djelima definira svoju etičku poziciju baveći se, dakle, pojmovima ljudskih prava, socijalne pravde, pravima homoseksualaca, pravima životinja. Uz inteligenciju emocija bavi se i kvalitetom života, organizacijom javnog života, politikom odnosno demokracijom, uređenjem društva, patriotizmom kao i bioetičkim pitanjima: pitanjima starosti, kloniranja, legalizacijom lakih droga, pitanjem abortusa, dekriminalizacijom seksualnog rada. Iako je pitanje emocija povezanih s moralnom teorijom možda od većega interesa u akademskom okruženju ostale su teme itekako bliske i zanimljive građanima u društvu. Nussbaum se bavi ovim temama koje ne gube na svojoj aktualnosti jer na konkretan način dotiču život svakoga čovjeka u svakodnevnim okolnostima života. Postoje mnoge lokalne, nacionalne i međunarodne organizacije koje se bave pitanjima kvalitete života, ljudskim pravima, socijalne pravde, zdravljem. Sve je to izravno povezano s pitanjem ljudskoga dostojanstva o kojemu Nussbaum često i detaljno promišlja. Naime, ona se bavi svim ovim pitanjima smatrajući kako je svrha filozofije dati konkretan doprinos i primjenjive odgovore na pitanja i izazove s kojima se susreću građani u svojem svakodnevnom životu. Tako formulira etiku ljudskog razvoja koju utemeljuje iznoseći deset osnovnih ljudskih sposobnosti (i mogućnosti) kao preduvjet smislenog ljudskog razvoja. Naglasak u svojoj etičkoj teoriji stavlja na nediskriminaciju na osnovi rase, spola, seksualne orijentacije, etničke pripadnosti, kaste, vjere, nacionalnog porijekla. Javne se, dakle, eudaimonističke prosudbe vezuju, na mnoge načine, uz pravo i javne politike koje zastupa i provodi država. Pri tome, međutim, Nussbaum inzistira na mogućnost donošenja izbora za svaku osobu, dakako ako je osoba mentalno za to sposobna, ako je razmjerno obrazovana te ako nije izložena pritisku okoline. U središtu je, dakle, ljudsko dostojanstvo odnosno »poštovanje ljudskog dostojanstva zahtjeva informiranje ljudi o njihovim izborima, ograničavajući opasne izbore za djecu, ali dopuštajući odraslima da donose čitav niz izbora, uključujući i one nezdrave.« Most emotion researchers deny that emotions are feelings. Some researchers acknowledge that emotions have feelings as components, but insist that emotions also contain other components such as cognition. On the other hand, part of popular psychology believes that emotions are feelings or conscious mental episodes associated with certain phenomena. We feel sad, happy, angry. We should not equate emotions with such feelings. One position argues that feelings are only a necessary but not a sufficient component of emotions. The second position represents the view that feelings are a contingent component. The third position is that feelings are not an integral part of emotions. These positions are just different ways of (dis) revealing emotions. This doctoral thesis is primarily focused on the philosophical exploration of emotions by the American philosopher Martha Nussbaum. She has given emotions a central role in moral philosophy by arguing that they are cognitive in nature - they embody judgments about the world. For a society to be stable and committed to democratic principles, it needs more than separate moral principles. It needs to nurture certain emotions and teach people to empathize with other people's lives. Nussbaum also deals with many other topics: issues of moral and political theory, education, social equality, feminism, Greek and Roman philosophy, practical ethics. She believes that the humanities are not only important for a healthy democratic society, but also crucial in shaping its future. She holds a bachelor’s degree from New York University and a master’s and doctorate from Harvard. She has lectured at Harvard, Brown and Oxford Universities, and is currently Head of the Ernst Freund Honorary Chair of Law and Ethics at the University of Chicago. She is a full professor of graduate and undergraduate studies at the local Department of Philosophy, the Department of Law and the Department of Theology. She is an associate professor at the Department of Classical Studies, an associate at the Center for South Asian Studies and a member of the Board of Directors of the Center for Gender Studies. Anyone who has encountered the works of Martha Nussbaum is surprised by her approach to understanding the intelligence of emotions through literary or literary works. In his scientific philosophical books in particular, he refers to Dante, Emily Brontë, Whitman, Proust, Joyce, and Mahler's musical works. It focuses on nurturing morally appropriate emotions. No aspect of our mental life is more important to the quality and meaning of our existence than emotions. Emotions are what make life worth living and why life sometimes ends. Emotions shape the landscape of our mental and social lives and as such must be part, Nussbaum argues, of our system of ethical judgment. Driven by personal experience, the death of a mother, Nussbaum explores a range of emotions with a particular emphasis on compassion and love and seeks to show how a good ethical theory is impossible without a good theory of emotions. The starting point of this research is experience. The concept of emotion expounded by Nussbaum presupposes the general ability of the reader to perceive and classify examples of emotions such as grief, fear, compassion, anger, hope taking into account people’s intuitive judgments about examples of such emotions. Emotions are an important element of human or emotional intelligence as well as of overall human well-being. They are actually a complex response to certain events that are important to us humans. In a way, they help define what we are and who we are, or why we are really who we are. They guide our plans, goals, visions. Emotions are expressions of our values associated with judgments. They encourage us to act and a certain amount of engagement. It is therefore important that they are ethical. Emotions are ethical and socio-political, they are part of the answer to the question: What is worth my care? How should I live? Nussbaum considers his theory of emotions to be a cognitive-evaluative theory of emotions. He points out that emotions, especially emotions of compassion, fear and pride, are an integral component of moral judgment. He wants to formulate a neo-Stoic conception of emotions that defines emotions exclusively in terms of evaluative judgment. Some philosophers have pointed out that emotions contain feelings, but few believe that emotions are feelings. Aristotle argues that emotions are judgment. Spinoza concludes that the emotions of judgment are accompanied by a feeling of pain or pleasure. In the 20th century, critics of emotion theory were Errol Bedford (1957), George Pitcher (1965), Robert Solomon (1976), Patricia Greenspan (1988), and Martha Nussbaum (2001). These authors argue that the theory of feelings is false, but have difficulty identifying philosophers who take the position of the theory of emotions as feelings seriously. In the history of philosophy there is perhaps only one prominent defender of the view that emotions are feelings. It is the American philosopher and psychologist William James. James tried to reduce emotions to the feelings we all have and for him are the feelings of change in the body. When emotions arise our bodies go through various perturbations. These changes include changes in our vascular, respiratory, and musculoskeletal systems. Most people assume that these changes are the effects of our feelings, but James argues that this process should be looked back. Our bodies change, and emotion »simply is« the feeling of that change. A common theme that runs through Martha Nussbaum’s research is how human beings are essentially flawed, fragile, limited, finite, necessary. A lover of literature, she tries to combine literary works and law, thus enriching the lives of all those who meet her thoughts. In his works, emotions, which Nussbaum defines »as their content, and not as their relation to other parts of our mental content«, are invaluable. Emotions should be understood as a certain type of vision or »as value-based ways of understanding the world.« Emotions are »knowledge of our goals and the status of those goals.« Parents are the first and primary mediator of cultural transmission. It is the parents who pass on the social constructions of emotions to their children. Only after parental influence does the wider social environment affect children. Although, by their origin and many functions, they can be adaptively rational, they can often be judged as irrational. Nussbaum emphasizes the important role of imagination, imagination as well as narrative art both in emotional development itself and in understanding emotions. He considers primitive shame to be a fundamental and universal feature of the emotional life of human beings - shame due to their own weakness and helplessness. She is aware of how emotions bring problems into the moral life, but she sees in them significant resources without which the life of human beings and thus their moral life would be incomplete. Nussbaum deals with a wide range of socially engaged topics in her work. Martha Nussbaum defines her ethical position in numerous books and articles, dealing with the concepts of human rights, social justice, gay rights, and animal rights. In addition to intelligence, she deals with quality of life, organization of public life, politics or democracy, organization of society, patriotism as well as bioethical issues: issues of old age, cloning, legalization of soft drugs, abortion, decriminalization of sex work. Although the issue of emotions related to moral theory is perhaps of greater interest in the academic environment, other topics remain very close to citizens in society. Nussbaum deals with these topics, which do not lose their relevance because they touch on the life of every person in certain circumstances of life in a concrete way. There are many local, national and international organizations dealing with issues of quality of life, human rights, social justice, health. All this is directly related to the issue of human dignity, which Nussbaum often and in detail considers. Namely, she deals with all these issues believing that the purpose of philosophy is to give a concrete contribution and applicable answers to the questions and challenges that citizens face in their daily lives. She thus formulates the ethics of human development, which she establishes by outlining the ten basic human abilities (and possibilities) as a precondition for meaningful human development. The emphasis in her ethical theory is non-discrimination based on race, gender, sexual orientation, ethnicity, caste, religion, national origin. Public, therefore, eudaimonistic judgments are linked, in many ways, to the law and public policies advocated and enforced by the state. In doing so, however, Nussbaum insists on the possibility of making choices for each person, of course if the person is mentally capable of it, if the person is relatively educated and if she is not exposed to the pressure of the environment. At the heart, then, is human dignity »respecting human dignity requires informing people about their choices, restricting dangerous choices for children, but permitting adults to make a full range of choices, including unhealthy ones.«27 According to the Martha Nussbaums' theory every society ought to guarantee its citizens a threshold level of the following capabilities - she calls them the Central Human Capabilities: 28 1. Life. Being able to live to the end of a human life of normal length; not dying prematurely, or before one's life is so reduced as to he not worth living. 27 Martha Nussbaum, »Human Dignitiy and Political Entitlements« u Human Dignity. Essays Commissioned by the President’s Council on Bioethics, Adam Schulman i Thomas W. Merrill (ur.), The President's Council on Bioethics, Washington D.C. March 2008. Dostupno na: https://bioethicsarchive.georgetown.edu/pcbe/reports/human_dignity/index.html. Pristup: 12. prosinca 2019., str. 372. 28 Martha Nussbaum C., Upheavals of Thought: The Intelligence of Emotions, Cambridge University Press, Cambridge 2001., str. 416-418., Izdizanje misli. Inteligencija emocija, str. 440-441. 2. Bodily Health. Being able to have good health, including reproductive health; to he adequately nourished; to have adequate shelter. 3. Bodily Integrity. Being able to move freely from place to place; to be secure against violent assault, including sexual assault and domestic violence; having opportunities for sexual satisfaction and for choice in matters of reproduction. 4. Senses, Imagination, and Thought. Being able to use the senses, to imagine, think, and reasonand to do these things in a "truly human" way, a way informed and cultivated by an adequate education, including, but by no means limited to, literacy and basic mathematical and scientific training. Being able to use imagination and thought in connection with experiencing and producing works and events of one's own choice, religious, literary, musical, and so forth. Being able to use one's mind in ways protected by guarantees of freedom of expression with respect to both political and artistic speech, and freedom of religious exercise. Being able to have pleasurable experiences and to avoid non-beneficial pain. 5. Emotions. Being able to have attachments to things and people outside ourselves; to love those who love and care for us, to grieve at their absence; in general, to love, to grieve, to experience longing, gratitude, and justified anger. Not having one's emotional development blighted by fear and anxiety. Supporting this capability means supporting forms of human association that can be shown to be crucial in their development.) 6. Practical Reason. Being able to form a conception of the good and to engage in critical reflection about the planning of one's life. (This entails protection for the liberty of conscience and religious observance.) 7. Affiliation. A. Being able to live with and toward others, to recognize and show concern for other human beings, to engage in various forms of social interaction; to be able to imagine the situation of another. (Protecting this capability means protecting institutions that constitute and nourish such forms of affiliation, and also protecting the freedom of assembly and political speech.) B. Having the social bases of self-respect and non-humiliation; being able to be treated as a dignified being whose worth is equal to that of others. This entails provisions of non-discrimination on the basis of race, sex, sexual orientation, ethnicity, caste, religion, national origin. 8. Other Species. Being able to live with concern for and in relation to animals, plants, and the world of nature. 9. Play. Being able to laugh, to play, to enjoy recreational activities. 10. Control over One's Environment. A. Political. Being able to participate effectively in political choices that govern one's life; having the right of political participation, protections of free speech and association. B. Material. Being able to hold property (both land and movable goods), and having property rights on an equal basis with others; having the right to seek employment on an equal basis with others; having the freedom from unwarranted search and seizure. In work, being able to work as a human being, exercising practical reason and entering into meaningful relationships of mutual recognition with other workers. Nussbaums' idea is that all citizens should have a basic threshold level of each of these capabilities, the level to be set by internal political processes in each nation, often with the contribution of a process of judicial review. Human dignity is an idea of central importance today. It plays a key role in the international human rights movement, and it figures prominently in many documents that ground political principles for individual nations. It also plays a role in abstract theories of justice and human entitlement. Nussbaum has given the idea a key role in her own political conception of justice, holding that a hallmark of minimum social justice is the availability, to all citizens, of ten core »capabilities« or opportunities to function. All citizens are entitled to a threshold level of these ten capabilities because, Nussbaum argues, all ten are necessary conditions of a life worthy of human dignity. She sees the dignity of the human being as squarely a part of the world of nature and does not posit a sharp split between rationality and other human capacities. According to the Greek and Roman Stoics, the basis for human community is the worth of reason in each and every human being. Reason (meaning practical reason, the capacity for moral choice), is, in the Stoic view, a portion of the divine in each of us. And each and every human being, just in virtue of having rational capacities, has boundless worth. Male or female, slave or free, king or peasant, all are alike of boundless moral value, and the dignity of reason is worthy of respect wherever it is found. Moreover, even if human beings vary in their moral attainments, moral/rational capacity is fundamentally equal, and a source of our equal worth across all that divides people. Moral capacity is wonderful and worthy, so it ought to be respected. People usually give reverence and awe to the outward trappings of wealth and power. Instead, the Stoics argue, we should respect what is really worthy in us. If one properly appreciates the worth of human moral and rational capacities, one will see that they must always be treated as ends, rather than merely as means; and one will also see that they require equal respect, rather than the exploitative attitude that is willing to make an exception to favor one’s own case. The Stoic account was of enormous importance in cultures accustomed to ranking and dividing people in accordance with outward markers of status. It had enormous influence on the history of philosophy. The basic idea in Nussbaums' version of Aristotelian tradition is that human beings have a worth that is indeed inalienable, because of their capacities for various forms of activity and striving. These capacities are, however, dependent on the world for their full development and for their conversion into actual functioning. Respect for human dignity is not just lip service, it means creating conditions favorable for development and choice. Nussbaum is refusing to ground dignity in rationality alone, and insisting on grounding it in a varied set of capacities that are all elements in the life of a type of animal being, we can easily move onward to recognize that the world contains many distinct varieties of dignity, some human and some belonging to other species. What she has said about dignity in humans goes as well for most animals. We have to stop hunting and fishing for sport, the desecration of the habitat of animals »in the wild«, and lots of other practices in which our world currently engages. Some people will lose money if those practices are stopped, as the protection of endangered species already shows. What lessons does the human-capability conception Nussbaum has developed offers to bioethics? She firmly believes that one should not simply apply philosophical principles to a case. Instead, her approach to philosophical justification suggests that we ought to make a long and close study of the new case, asking both how the principles developed so far would help people to approach it, and also whether the case itself poses any challenge to the practical principles so far articulated. Justification is in that way holistic, not top-down, or so she argues. It is very important to notice that the view she defends makes capability, not actual functioning, the appropriate political goal. Thus, a just society offers people the opportunity to vote, but it does not require them to vote. Voting is not acceptable to some religions, for example the Old Order Amish. A just society offers people freedom of religion, but it does not dragoon all citizens into mandatory religious functioning. This preference for capability as goal is supported by two closely related considerations. First, practical reason and choice are extremely important capabilities on the list, and Nussbaum has argued that (along with sociability) they have an architectonic function, pervading and organizing all of the others. It is the opportunity for practical reason and choice, not its actual exercise, that is valued here: politics does not denigrate people who prefer to live in an authoritarian religious community, or in the military. The second reason why capability, not functioning, is the appropriate political goal is that the conception is defended as a form of political liberalism: that is, it ought to be, or to become, the object of an overlapping consensus among people who hold different comprehensive views of the good human life. If people required all the types of functioning that the list suggests, people would clearly show deficient respect for people whose comprehensive doctrine does not endorse one of them. If certain groups and people don’t vote, is this a sign that they lack political capability, or is it just a sign that they don’t care to vote? We should feel nervous if the failure to vote correlates with class, or gender, or race, or any other marker of subordinate status. Nussbaum also believes that her approach entails the decriminalization of recreational, as well as therapeutic, drug use. Children certainly should be taught the dangers of drugs, and it is entirely legitimate to make drugs, like cigarettes, off-limits to children. It is also legitimate to inform adults aggressively of the dangers of recreational drugs, as is done with cigarettes. But I see no reason why Americans should remain so phobic and dictatorial about drugs. Our current policy is not only blatantly inconsistent in itself (permitting alcohol, one of the most damaging and dangerous drugs, to remain legal), it is also inconsistent when people think of the issue of personal risk more generally. Americans have many hobbies that involve health risks, including mountain climbing, sailing, and playing basketball. There are some sports that are clearly far more risky than is marijuana use - boxing, for example, which remains legal. So it is a mystery (philosophically, for historically it is probably easy enough to understand) why Americans are so phobic about drugs. I myself happen to be personally very phobic about drugs, and I am probably one of the very few baby boomers who never tried marijuana even once. Yet she would think it most disrespectful to inflict those preferences on other people, and she does not understand why American government has so strenuously insisted on doing so. Favoring the decriminalization of recreational drugs does not entail opposing the regulation of drugs in sports, where the issue is one of fair competition. Anyone who stages a competition is entitled to set rules for fair participation. The important thing is that these rules should apply equally and fairly to all. Some forms of drugging (such as blood doping) are not per se dangerous; they are bad simply because they are unfair, when some get away with them and others don’t. (And of course the rules here are quite arbitrary, since sleeping in an oxygen-deprivation tent is permitted, whereas injecting red blood cells is not.) Fairness, however, is not the only issue to consider. If a given drug (e.g., anabolic steroids) has a bad effect on health and its use appears to be a necessary condition of successful competition when lots of people are using it, then such a regime probably puts undue pressure on participants to make an unhealthy choice, effectively removing their choice-capability. Nussbaum thinks banning steroids is rather like requiring boxing gloves and other protective gear: it sets up some reasonable health-parameters for the sport so that its participants are not forced to make unhealthy choices that they don’t want to make. In allsuch debates, the rhetoric of »nature« is singularly unhelpful. There is nothing wrong with the use of »unnatural« enhancements in sports. Indeed sports depend thoroughly on the nonnatural: on tennis rackets, poles for vaulting, skis for skiing, hi-tech running gear, fancy wet suits, and, in addition, on protective gear of many kinds. Both steroids and boxing gloves are unnatural. The latter are good and should be, as they are, required; the former are dangerous, and should be banned for the reasons she has given. In Sex and Social Justice she defended a similar position concerning sex work: that it ought to be decriminalized, and that the focus of government should be on making sure that poor women have education and a range of employment options, and that all workers, including sex workers, have access to adequate health care and to protection from violence. Nussbaum would tentatively favor a limited right of access to physician-assisted suicide, as a way of showing respect for people whose overall view of life may strongly favor suicide in the case of a terminal illness. Each person should have that choice, free from penalty to the estate or to insurance benefits for survivors, and then each will make it in accordance with his or her religious or secular comprehensive doctrine. To impose the comprehensive doctrine of a particular variety of Christianity on all citizens is to violate their dignity. Suicide hot lines and counseling to deter people from suicide are extremely important, because many suicidal people are temporarily depressed and have not deliberated fully; they recover and are happy that their lives were saved. At the end of life especially, however, the choice to end life, by a mentally fit person, should be respected. Assisted suicide is more difficult than this, however, because it usually involves a doctor, whose commitment to the patient’s life is in prima facie tension with the act of suicide. And yet, she would favor such a right, if it is hedged round with sufficient safeguards to prevent manipulation and pressure. That seems to her the really difficult issue here, because people know that our society undervalues aging people and that relatives are therefore not to be trusted to have respect for the aging person’s life. When we add that relatives often cannot afford the cost of care, people have a situation where abuse can easily occur. The danger of abuse is the only good reason Nussbaum can think of to refuse to make assisted suicide illegal. As for when human dignity begins to assert its ethical claims, she has argued that sentience is a necessary condition of moral considerability. She has argued that animals who do not appear to have the capacity to feel pleasure and pain (some insects and shellfish, for example) are not moral subjects in the way that most animals are. Nor are plants moral subjects, despite their possession of life.

The authors of this study define a relationship with a best friend as a form of interpersonal relationship between two people who are close, based on mutual attraction, respect and recognition, within which there is support and protection, intimacy, satisfaction, enjoyment in one another’s company, and successful resolution of problems. The purpose of this study was to establish the dimensions of a friendship relationship and test the structure of a questionnaire examining the quality of a friendship relationship in the category of “best friend”. The research was conducted via a survey method on a sample of 316 students of 5th, 6th and 7th grades of elementary school. The factor structure of the questionnaire was studied by a combination of exploratory and confirmatory factor analysis. The analysis of the questiononaire’s structure resulted in a 4-factor model with 17 items that meet the recent criteria in validation of research instruments. The extracted factors indicate the importance of intimacy, use of leisure time, emphasizing the person’s value and protection. According to all important indicators, the final model was shown to be methodologically reliable as a simple instrument with a potential of wide practical application in research on quality dimensions of a relationship between best friends., Autori ovoga rada definiraju prijateljski odnos s najboljim prijateljem kao oblik interpersonalnoga odnosa između dvije bliske osobe zasnovan na obostranoj privlačnosti, poštovanju i uvažavanju unutar kojeg dolazi do potpore i zaštite, intimiteta, zadovoljstva, uživanja u društvu i uspješnoga rješavanja problema. Svrha rada bila je utvrditi dimenzije prijateljskoga odnosa i testirati svojstva strukture upitnika kojim se ispituje kvaliteta prijateljskoga odnosa u kategoriji najbolji prijatelj. Istraživanje je provedeno na uzorku od 316 učenika 5., 6. i 7. razreda osnovne škole metodom anketiranja. Faktorska struktura upitnika istraživala se kombinacijom eksplorativne i konfirmativne faktorske analize. Analiza strukture upitnika rezultirala je 4-faktorskim modelom od 17 čestica koji ispunjava recentne kriterije u validaciji istraživačkih instrumenata. Ekstrahirani faktori ukazuju na važnost intimiteta, provođenja slobodnoga vremena, isticanja vrijednosti osobe te zaštite. Finalni se model prema svim bitnim indikatorima pokazuje kao metodološki pouzdan i za korištenje jednostavan instrument koji bi mogao imati široke praktične primjene među istraživačima i praktičarima u istraživanju dimenzija kvalitete odnosa među najboljim prijateljima.