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Zagrebački nadbiskup, metropolit i kardinal Josip Bozanić u vremenu od 1998. do 2023. godine svake je godine upućivao uskrsne poruke. U ovom smo istraživačkom radu u prvom dijelu predstavili teološke i društveno-kulturne teme iz uskrsnih poruka kardinala Bozanića. Teološke teme u središtu imaju Kristovo uskrsnuće, a pojavljuje se i Crkva kao otajstvena i sakramentalna stvarnost te njezino božansko porijeklo, njezina svetost kao i grešnost članova Crkve. Društvene teme u središtu imaju viziju Crkve čije se poslanje ponajviše ostvaruje u služenju u ljubavi kada nastoji ublažiti trpljenja siromašnih i slabih, dok u kulturnim temama, Bozanić piše o jeziku te o odnosu jezika i vjerničkog i nacionalnog identiteta. U drugom smo dijelu Kardinalove uskrsne poruke teološki sistematizirali te iz njih izdvojili glavne naglaske u odnosu na nadu i Crkvu kao nositeljicu nade: Trojstvo kao izvor nade, kršćani su glasnici nade koja preobražava ovaj svijet, nada kao predokus buduće stvarnosti te, konačno, to da je potrebno moliti za nadu. U zaključku se ukratko teološki rekapitulira sve ranije u članku rečeno.

Krumpir je jedan od najvažnijih ratarskih usjeva, naročito u područjima umjerene klime. Gomolji su bogati izvor minerala (K, P, Mg, Na, Ca i dr.) i vitamina (naročito vitamin C, zatim E, A, H i B vitamini). Prema podacima FAOStat-a u razdoblju od 2017. do 2021. godine krumpir je u svijetu uzgajan na prosječno preko 17,2 milijuna ha, uz prosječni prinos gomolja od 21,5 t/ha. Godišnje se u svijetu proizvede preko oko 370 milijuna tona krumpira od čega se preko 50 % proizvede u Aziji. Najveći svjetski proizvođači krumpira su Kina, a slijede je Indija, Ruska Federacija, Ukrajina i SAD. Prosječna potrošnja krumpira po glavi stanovnika godišnje u svijetu za razdoblje 2017. – 2021. iznosi 33,3 kg. Zanimljivo je istaknuti kako se u Europi konzumira najviše krumpira po glavi stanovnika godišnje (76 kg/per capita/godišnje), dok je najmanja potrošnja krumpira po glavi stanovnika godišnje u Africi (14,6 kg/per capita/godišnje).

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U uvodnim napomenama autor donosi razloge zbog kojih se Crkva, odnosno kršćanska duhovnost koju on u najširem smislu poistovjećuje s kršćanskom kulturom, mora trajno nalaziti u krizi, jer to proizlazi iz same naravi Crkve i njezina poslanja. Autor potom donosi kratak prikaz razvoja krize duhovnosti na Zapadu, zaključujući kako je nastupilo vrijeme neopoganstva u obliku kozmičkog panteizma, odnosno ekologije kao nove religije suvremenog zapadnog čovjeka. Neopoganstvo ulazi u zakonodavstvo te postaje prisutno u svim sferama zapadnoga društvenog života. Autor potom navodi i opisuje neke od značajki društva u kojem je iznova zavladalo poganstvo: individualizam, relativizam, ekologizam, moralna i duhovna dezorijentacija, strah od smrti, profit iznad svega itd. U zadnjem dijelu članka autor izlaže odgovore koje su na postojeću krizu ponudili neki teolozi (J. B. Metz i J. Ratzinger) te potom navodi kako u praksi postoje tri odgovora koje kršćanstvo nudi na aktualnu krizu: bijeg, borba, suradnja. Autor potom nudi i četvrti mogući odgovor: obraćenje i povratak Isusu Kristu i jasnoći njegove poruke, odnosno poziv da se u središte kršćanstva i poruke koju ono nudi svijetu iznova stavi Boga.

Copyright of Theological Review / Bogoslovska Smotra is the property of University of Zagreb, Catholic Faculty of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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This work deals with the development of metalurgy in the world whose beginnings date 7 000 years B.C. On the teritory of today s Croatia metalurgy has been present for 6000 years. Three civilizations have left evidence the Celtic, the Roman and civilization of Vučedol. After the arrival of the Cratis to this teritory, metalurgy developed more intensively in the region of Sisak and Banovina as well as Samobor and Gorski Kotar. Bells and guns were cast in Dubravnik and Zagreb. The industrial production starte din 1853 (Foundry in Rijeka), production of ferroalloys, Šibenik 1900 y, also Dugi Rat 1906 y, and in 1937 the production of aluminium and Al – alloys in Lozovac (continuo by 1905) as with the construction of the blast furnace in Caprag in 1939. In the period after 1945 until 1990, Croatia had several metallurgical companies and acceptable production coke, iron, steel, fero-alloys, electrodes, casting, reinforced concrete steel, seamless and welded tubes, strips, billets, aluminium etc. Total production in Croatia in 1990 was ~ 3 000 000 tons of various metallurgical products (without castings). Per year in 1990 until 2012 plants of over 2 600 000 t of metallurgical per year were torn down or put out of operations. Total metallurgical production in Croatia in was 2011 y 248 910 tons i.e. level 8,3 % (comparison with the production in 1990 y), what is significant of the destruction of Croatia metallurgy for 22 years. The Article give also several press notices to the public information by members of the Croatian Metallurgicall Society and Apprentices in order to sustain and revitalize of the Croatian metalurgy (supplements). [ABSTRACT FROM AUTHOR]

Copyright of Prolegomena: Journal of Philosophy is the property of Society for the Advancement of Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Glasnik Zastite Bilja is the property of Zadruzna Stampa D.D. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper is a response to point seven, sub-points A) and B) of the Cape Town Commitment (CTC), and attempts to answer the question "is love the proper Christian response to the nonhuman creation, and/or to human nations and culture?" Based on a summary of the concepts of "love" and the "world" in the biblical texts, it is shown that the biblical concept of "love" strongly emphasizes heartfelt and caring commitment for another within human relationships and divine-human relationships. The "world" in Scripture can be construed in positive, neutral or negative senses, depending on the term and context, and Christians find themselves both in a fallen creation which awaits liberation and within human nations and cultures in a state of sin and rebellion against God. While the Bible never commands believers to love the nonhuman creation or collective human entities like nations and cultures, Christians may yet appropriate love for God and neighbor through their attentive care of creation and through their contribution to culture in a way that glorifies God. In these ways, Christians may "love" creation and culture, but only in a contingent sense with their foundational love focused on God and neighbor. [ABSTRACT FROM AUTHOR]

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Different contagious diseases had huge impact on the society during the history. Their appearance destroyed and devastated whole teritories, caused number of victims which drastically surpassed the ones in wars, and after the appearance of such disease the whole path of the history changed. The most important contagious diseases are known and written in the earliest known records, from the beginning of the world they were humans` companion, their impact on the development, suffer and death is huge during hundreds of years. Smallpox belong to the most deadly and the scariest viral diseases faced by humanity. Pandemic of Spanish flu from 1918 is the biggest global demographic earthquake that the world has ever experienced. One of the most important transmisive (vector) mosquito-borne diseases, caused by protozoa, is malaria. Lice transmit the causer of typhus fever, trench fever and recurrent fever. Plague in natural habitats transmits rat flea and it is one of the most dangerous bacterial diseases. Typhus fever was a constant companion of the distress, accidents and suffering of the people during wars. Many faiths of people were connected with tuberculosis, it was always an unavoidable part of living community. Leprosy is one of the oldest and scariest diseases. It was a synonym for stigmatization and discrimination because of big deformations on the body. Styphilis is constant and unwanted companion of humanity for more than 400 years. Since its first occurance, styphilis was stigmatisized, disgraceful disease. Contemporary past of cholera began in 1817. Cholera causes difficult clinical diseases followed by humans pain and panic, and disrupts social and economic structure and develompent of the society wherever it occurs. It is visible that throughout the whole history, contagious diseases had huge impact on development and prosperity of the humanity. Throughtout the history, humans had many important wars and battles, but perhaps the biggest ones were fought, and many of them are still fighting, against the contagious diseases. [ABSTRACT FROM AUTHOR]

Copyright of Agronomy Journal / Agronomski Glasnik (0002-1954) is the property of Croatian Society of Agronomists and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this paper I defend an idea that the proof for God's existence in Descartes represents the most important part of his metaphysics, i.e. of his entire philosophy. Ability to prove God is for Descartes the only way to overcome radical scepticism, which is based on the ontological gap between the mind and the world. Descartes confronts scepticism with the idea that all knowledge begins with the self-evident non-provable premises. The starting point is his "cogito, ergo sum." This is the basic and intuitive undeniable truth that is evident from the thinking subject alone. Still, the remaining problem is how the self-evidence of the subject implies the existence of the world of objects? Descartes' solution is the foundation of a new theistic metaphysics based on the proof for the existence of God, which is established on the self-evidence of the subject: subject is able to prove God on the basis of his/her self-evidence alone. After the proof is established, God himself becomes the foundation for any conceptual certainty about the world. [ABSTRACT FROM AUTHOR]

Copyright of Glasnik Zastite Bilja is the property of Zadruzna Stampa D.D. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The classical division of the Book of Daniel into the narrative (1 - 6) and visions (7 - 12) should not be excluded from further theological discussion because it is not insignificant for modern exegetes whether Daniel 1 - 6 belongs to apocalyptic literature or not, or whether Chapter 7 corresponds to the narrative or vision in the Book of Daniel. Our position is that Chapters 1 - 6 contain apocalyptic elements. The first four chapters cover the prehistorical period up to the Hebrew exile and Diaspora. The figure of the king Nebuchadnezzar in this section represents all the turbulent historical background of the events in which the Temple, the Kingdom and the Nation were lost. This historic part of Daniel 1 - 4 is slightly different in the Hellenistic period, and why it becomes much more detailed and concrete in Sections 5 - 8 is still not entirely known. Finally, Chapter 9 begins with futuristic enigmas of the numbers and ends with the theology of the Resurrection in Chapter 12. Therefore, Daniel 1 - 6 and 7 - 12 can be divided into Daniel 1 - 4, 5 - 8 and 9 - 12, where, in the microcosmic framework, the writer or the editor includes the past (1 - 4), the present (5 - 8) and the future (9 - 12). For example, not only with Daniel and the sages in Chapter 2, but with Daniel and his compatriots in Chapter 3, and in Nebuchadnezzar's dream in Chapter 4, a three-dimensional sequence of events is clearly specified in which the former is reflected in the future through the nucleus of the present, which occupies a key role linking the natural and climatic category with the supernatural, timeless, final and permanent. The background of all of Daniel's postulates consists of the socio- ethical components of the historical events, which could be summarized in the nucleus of the current situation and environment of the writer, from which, similar to the proportions of the past context, the thesis of the future time in launched. Daniel could not be called apocalyptic writer, much less an eschatologist, unless we include these three realties: the past, through which the present filter catalyst hints at future events, which resemble each other, but, by their system and completeness, metamorphose Israelite history into the supernatural sphere of apocalyptic reality. [ABSTRACT FROM AUTHOR]

Although, due to the mystery of sin and lawlessness, our view of man and the world is often a cause of preoccupation and anxiety, it is also filled with hope and with security in faith (Romans 8:25-25; Hebrews 11:1). Even today, the words of Holy Scripture remain: "Where sin increased, grace overflowed all the more, so that, as sin reigned in death, grace also might reign through justification for eternal life through Jesus Christ our Lord" (Romans 5,20-21). Mercy, seen as a path to abandon spiritual and material slavery, is possible even today because God with his unconditional and infinite love did not abandon the world. God, through the Son and the Holy Spirit, even in the darkest moments and in the desert of the contemporary world extends the hand of mercy and keeps the door of his home wide open (Cf. Matthew 28:20). The responsibility and mission of the Church rests on the personal and collective experience of God's Mercy, on the fact that the Heavenly Father reconciled us with himself with our neighbors, with ourselves, and with all creatures and put in us the language of reconciliation, inviting us to mercy and forgiveness. All of Jesus's disciples and friends should be, in the contemporary world, the source of mercy and forgiveness, the family in which mercy, forgiveness and reconciliation live in an optimal way and multiply. [ABSTRACT FROM AUTHOR]

Copyright of Polemos is the property of Croatian Sociological Association and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Croatica et Slavica Iadertina is the property of University of Zadar, Department of Croatian & Slavic Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Copyright of Synthesis Philosophica is the property of Croatian Philosophical Society and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Synthesis Philosophica is the property of Croatian Philosophical Society and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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In this paper I present main topics in Ebu Yûsuf Ya'qub ibn Ishaq al-Kindi's philosophy. I try to analyze how Kindi understands philosophy and its most important discipline metaphysics, as well as philosophical method and the main goals of philosophy. I also try to show how his understanding result with what I call in this paper “al-Kindi's analytic theology”. The essence of Kindi's analytic theology lies in his attempt to provide an apodictic proof for God's existence in the real philosophical sense. This proof, according to Kindi, begins with self-evident principles, and analytically, like demonstration in mathematics, develops towards the concept of God. In this way al-Kindi analyzes phenomenon of body as such, phenomenon of world as totality of body, time, as well as terms eternal, perfect and one. This Kindi's attempt represents the beginning of medieval Islamic tradition. [ABSTRACT FROM AUTHOR]

Copyright of HUM: Journal of the Faculty of Arts at the University of Mostar is the property of University of Mostar, Faculty of Arts and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

As opposed to philosophy, theology and natural sciences, for which only the singular Man exists, for political theory the decisive fact is the plurality of men. Politics is preoccupied with common and mutual being of different men. It is created among men and established as their connectedness. Freedom exists only in the authentic interspace of politics. We are saved from that freedom in the "necessity of history", which is a revolting absurdity. When one wishes in our time to speak about politics, one must start with the prejudice towards it. The prejudice accurately reflect the truly existing contemporary situation precisely in its political aspects, and suggest that we have ended up in a situation in which we do not quite or do not yet know how to move politically. The prejudice towards politics are manifest in the notion that national politics is made up of lies and deception by corrupt interests and corrupt ideology, while foreign politics hovers between hollow propaganda and brute force. This causes a flight into powerlessness, a desperate desire for men in general to be deprived of the freedom to act. Politics is, always and everywhere, preoccupied with illuminating and dissolving prejudice. If one wishes to dissolve prejudice, one must first discover the past judgment contained therein, i.e. actually show their contents of truth. This is the task of the faculty of judgment, but not as mere capability to subject the individual regularly and adequately to the general that corresponds to it and regarding which there is agreement, but as judgment directly and with no standard. The loss of standard, which truly determines the modern world in its facticity and cannot be annulled by any return to the good, old tradition or any arbitrary setting up of new values and standards, is therefore a catastrophe of the moral world only if one presupposes that men would in fact be completely unable to judge things in and of themselves, and that their faculty of judgment is insufficient for original judgment. Politics is always centered on care for the world organized in this or some different way, without which those who care and who are political, think that life is not worth living. Where men come together, the world always breaks through between them, and all human actions take place in this interspace. [ABSTRACT FROM AUTHOR]

In this paper, I problematize Merleau-Ponty's notions about body and bodyness developed in his major work Phenomenology of Perception. Particular understanding of the phenomenon of the body in Merleau-Ponty's ontology is shown to be crucial, since it is the place out of which the ontological significance of perception is carried out and constituted from. The main goal is to point out that it is the holistic character of perception that which enables us to approach the phenomenon of the body from the ambiguous position: philosophical and methodological. This ambiguity enables us then to access the phenomenon of the body from at least three important aspects: philosophical, psychological and historical. Each of these three aspects is important if we wish to understand the basic phenomenological relation body-world-consciousness, hence, in this paper I also discuss the area of psychopathology, which, inasmuch as it opposes the "normal" provides clearer and more precise understanding of the phenomenon of the body. [ABSTRACT FROM AUTHOR]

Copyright of Synthesis Philosophica is the property of Croatian Philosophical Society and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Accession of the metallurgically significant countries of the Central and Eastern Europe to the EU in 2004 was conditioned by fulfilling the Restructuring Programs as the foundation for achievement of competitiveness and guarancy of viability. The Restructuring Programs, which fulfilling and regular monitoring had lasted 5 years,demonstrated the right of the significant position of the steel industry in the new EU members, especially in Poland,Czech Republic, Slovakia, and in Hungary. The objective of the article is to point to the key elements incontext of steel industry global trends, regarding either production or especially utility values and total consumption. In this connection, privatization took an important role too. [ABSTRACT FROM AUTHOR]

Developments on the global energy generating products market, the market instability and the increasing role of geopolitics in the energy supply are the relevant factors that continuously affect the formation of the energy generating products flows on the market, and, consequently, the formation and features of the flows of energy in the Republic of Croatia. A direct involvement in the transit transport flows of energy generating products includes a strategic advantage that opens great economic opportunities and represents an important precondition for the economic growth and development. Accordingly, the article analyzes the integration of the Republic of Croatia into the world energy generating products trends and the appropriate energy infrastructure -- that is, into the energy traffic network. Considering the strategic importance of oil and gas as energy generating products, the intensity and the specific directions in developing oil and gas flows are especially analyzed, and some significant conclusions about the possibilities and opportunities of the Croatian integration into the world energy flows are presented too. Finally, the paper aims at analyzing the relevant factors and important projects that should contribute to the recognition of the energy generating products flows in the Republic of Croatia, and to thus ensure a high supply of energy within the whole country. [ABSTRACT FROM AUTHOR]

Copyright of Synthesis Philosophica is the property of Croatian Philosophical Society and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This work elaborates the existing spatial organization of World Tourism Organization (WTO) from the geographical point of view, and tries to explain the logic of the scope of particular spatial units. The first part of the work elaborates the history and conditions of the origin of the existing WTO official spatial organization and explains the basic differences between the WTO and geographical approach. The largest part of the work includes geographical analysis of particular regions and subregions according to the WTO, and includes some suggestions of the most appropriate solutions besides the critical approach. In the concluding part the author plead for appreciation of the WTO spatial organization by geographers in spite of the logic and the circumstances of the original formation and many exceptions from the common geographical regions. The author considers that understanding of the spatial organization of World Tourism Organization is essential for the qualified use and understanding of the various data and analysis published by the WTO as the basic data source in world tourism. [ABSTRACT FROM AUTHOR]