Maja Kaninska

This paper is to show nationalism through psychological perspective as a world's widespread phenomenon which impacts to internal social, economic and political radical changes. Religion as a nationalism itself has an ideological structure, and there is a fundamental explanation for that. Religion, because of its eternal character, has an exclusive, omnipresent pattern with its constituent elements (religious beliefs and feelings, rituals and symbols, as well as the fifth element) – and finally clergy, that psychologically fulfil human spiritual needs. Influenced by, usually, unpleasant historical events and many social changes, religion very often played a role in maintaining some visions that have always been of special significance to human. Process of secularization brought to religion marginalized position in society and it was reduced mainly to its elementary activity (in Christianity, those would be ceremonies related to baptism, matrimony, burial). However, its ideological postulates remained in the function of the new secular environment and manifested themselves with recognizable religious characteristics, which is given in the paper through a theoretical psychological approach.

У раду смо се бавили питањем и дефинисањем национализма који је присутан у српском друштву. Национализам је последица друштвених и политичких наглих промена на простору бивше Југославије без претходне припреме јавности на промене. Такође смо се бавили дефинисањем патриотизма који стоји као антипод национализму иако се може у јавности провући позитивни став посебно у српском друштву који је у вишеслојној кризи. Једна од најважнијих, можда централних институција током преломних деведесетих година јесте Српска православна црква која је не мењајући модел из прошлости преузела на себе одговороност за одбрану националног бића српског народа са ограђивањем од осталих. Последњи део рада је посвећен питању уставног патриотизма, идеје која је била значајно заступљена након Другог светског рата у Западној Немачкој. Последице рата који је иницирала Немачка, између осталог оставиле су терет колективне кривице и озбиљну кризу идентитета после фашистичких и нацистичких поступака према многим народима широм Европе.

У процесу компаративног изучавања монотеистичких религија
и њиховог односа према етици, основно полазиште је од Божје објаве коју је Бог дао човеку. Код Јевреја објава је у историји јеврејског народа, код хришћана у личности Исуса Христа, код муслимана у Курану и Суннету. Етика се може посматрати на основу различитих приступа који се темеље не само на основу сврхе и коначног циља људског деловања већ и на основу вере у Бога. Поставља се питање, шта човека треба да мотивише како би чинио добра дела? За вернике вера у Бога представља безусловни темељ етике и етичког живота.

European historical legacy has merged with the national cultures within Europe itself. Classical antiquity, Judeo-Christianity, Renaissance, the Enlightenment and other periods in history and culture have provided the experiences and created the roots of modern European culture. However, many immigrants from Arab and African countries who belong to Islamic religion and culture could not completely assimilate and adapt to the environment based on Christian heritage. Diversity of thought, worldviews, cultural and ethical values are often in collision with European norms and, as currently defined, with the values of modern Western society. The acceptance of human rights, freedom of speech, gender equality and single market economy usually entail denial and abandonment of tradition and culture. Geographical, political and economic maps of Europe are usually studied through of Germany and France. This paper deals with the issue of the legitimacy of the French legislation and the secularisation of public life in the case of Muslim women and their traditional clothing.

Beograjski nadškof in metropolit Franc Perko in srbski tiskani mediji Povzetek: Nadškof dr. Franc Perko je bil vsa leta svojega delovanja v Beogradu (1986-2001) iskan sogovornik ali komentator v srbskih tiskanih medijih. Teme intervjujev so bile pogosto provokativne in povezane z dnevno politiko, npr. sožitje med Hrvati in Srbi, zgodovinska vloga hrvaškega kardinala Alojzija Ste-pinca, ekumenski odnosi, vloga Vatikana, položaj Srbov na Kosovu in v Bosni. Nadškof je vedno deloval povezovalno, zastavil je besedo za mir, razumevanje in spoštovanje med posamezniki in narodnostmi na temelju krščanskih načel. Kljub temu mu novinarji in javno mnenje niso bili naklonjeni, zlasti v obdobju političnih in vojnih konfliktov in sprememb v Jugoslaviji. Abstract: The Archbishop Metropolitan of Belgrade Franc Perko and the Serbian Press Franc Perko ThD, Archbishop of Belgrade in the period between 1986 and 2001, was a sought-after interlocutor and commentator in the Serbian print medias. The themes which were treated were often provocative and referring to daily politics, e. g. coexistence of Croats and Serbs, historical role of the Croatian Cardinal Aloj-zije Stepinac, ecumenical relations, the role of Vatican, situation of Serbs in Koso-vo and Bosnia. The Archbishop always strived at harmony, advocating peace, good understanding and respect between individuals and ethnicities upon Christian principles. Nevertheless journalists and the public opinion were not favourable to him, esp. in the period of political and armed conflicts and changes in Yugoslavia. Profesorja dr. Franca Perka je za beograjskega nadškofa imenoval papež Janez Pa-vel II. 16. decembra leta 1986. Istega leta je papež ustanovil Beograjsko metropo-lijo, ki ji pripadata škofiji v Subotici in Zrenjaninu, in Perka imenoval za metropo-lita. Po razpadu Jugoslavije je Sveti sedež na območju Srbije, Kosova, Črne gore in Makedonije ustanovil »Mednarodno škofovsko konferenco svetih bratov Cirila in Metoda« (2001) in za njenega predsednika imenoval nadškofa Perka. Službo v Beogradu je opravljal do upokojitve leta 2001.

In this report we were dealing with the question and definition of nationalism present in Serbian society. Nationalism is the consequence of sudden social and political changes in the territory of the former Yugoslavia without prior preparation of the public to new circumstances. We were dealing with the definition of patriotism that stood as an antipode to nationalism as well, even though a positive point of view can be noticed especially in Serbian society being torn in multilayered crisis. During the crucial nineties one of the most important, maybe even central-institutions in Serbia was the Orthodox church, which, applying the same model from the past, took over responsibility for defending of national identity of Serbian people distancing itself from the others. The last part of the essay is dedicated to the issue of constitutional patriotism, an idea significantly represented after WWII in West Germany. The consequences of the war initiated by Germany, among other things left the trace of collective guilt and a serious identity crisis after fascist and nazi actions against many nations in Europe. Prologue Nationalism is the ideology of the modern times that elevates nation by giving it an apparent status of uniqueness. Speaking of the nationalism issue the chronology of its uprising begins with filling in gaps in society. The first, both revolutionary and historically significant political and social change took place in France. Aside to the consequences of enlightenment, there is also a question of French revolution which, rejecting the identification of religion and belief, also rose the French nation to the pedestal to compensate the emptiness that citizens never faced before.