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Knjižnice kao treći prostor
Get PDFKoncept trećeg prostora, onako kako ga određuje sociolog Ray Oldenburg u svojoj knjizi The Great Good Place1 predstavljen je u sljedećem poglavlju rada. Iako autor u navedenom djelu nigdje ne spominje knjižnice kao moguća treća mjesta, ono je polazište svih radova koji tematiziraju koncept trećeg prostora u knjižničarstvu. Oldenburg pod trećim prostorom podrazumijeva mjesta gdje se odvija neformalan i izuzetno važan dio života ljudi, u potpuno različitom okružju od doma ili posla/škole.
Poglavlje Treći prostor u knjižničarstvu nastoji na nekoliko konkretnih povijesnih primjera pokazati da, iako se u knjižničarstvu koncept smatra suvremenom temom, on ima povijesnu utemeljenost što olakšava njegovo cjelovito sagledavanje.
Poglavlje Knjižnični prostori za 21. stoljeće osvrće se na hibridno okruženje u kojem egzistiraju današnje knjižnice, a što je omogućeno pojavom digitalne tehnologije. Nove okolnosti redefiniraju knjižnični prostor, korisnikove potrebe i želje stavljaju u središte pozornosti što neizostavno zahtijeva i revitalizaciju knjižničnog interijera.
Knjižnica 21. stoljeća zahtijeva i adekvatno obrazovanog knjižničara, stoga je sljedeće poglavlje posvećeno kompetencijama i osobinama koje bi svaki informacijski stručnjak našeg stoljeća trebao posjedovati.
Kraj rada donosi osvrt na ulogu Gradske knjižnice "Ivan Goran Kovačić" kao kulturnog, društvenog i informacijskog središta lokalne zajednice
Tätigkeiten der Deutschen Gemeinschaft – Landsmannschaft der Donauschwaben in Osijek
Get PDFKroaten, Deutsche und Österreicher sind seit den frühesten Zeiten ihrer Geschichte miteinander verbunden. Diese Beziehungen sind vielfältig und nachhaltig und zwar besonders, weil Kroatien jahrhundertelang ein Bestandteil der Habsburgermonarchie war. In Kroatien macht sich der Einfluss der Deutschen auf verschiedene Lebensbereiche bemerkbar, wie z. B. auf Kirche, Wirtschaft, Kultur, Literatur, Entwicklung des Schulwesens, Politik. Die Verbindung zwischen Kroaten und Deutschen lässt sich noch weiter verfolgen, nämlich in die Zeiten der ersten Begegnungen der
Germanen mit den Slawen bzw. Kroaten in Südosteuropa
Perception of Translator Status among the Students of Humanities and Social Sciences
Get PDFThis paper presents a survey of the perception of translator status among graduate students at the Faculty of Humanities and Social Sciences in Zagreb. The study included 126 respondents, who were divided into three groups—students of translation, students of modern languages but not of translation, and non-philology students. The research method used was an online questionnaire consisting of Likert statements and open-ended questions. Following Dam and Zethsen (2008, 2009), the statements were formulated to examine the four categories used to operationalize status—education, visibility, salary and occupational prestige. The primary objectives of the study were to investigate students’ perception toward translation as a profession, as well as to draw conclusions about the influence of study programmes on respondents’ attitudes by analysing possible patterns in their answers. The results indicate that non-philology students perceive translation as an average-status occupation, while there is only a slight difference in the answers provided by students of languages in comparison with translation students, all of whom perceive translation as an occupation of high status. The present study, which belongs to a relatively young field of sociology of translation, not only in Croatia, but worldwide, aims to investigate the role of academic influences in the formation of the perception of translator status. As such, it could serve as a solid point of departure for further research on the topic
Uvjeti kvalitetnog stanovanja na primjeru Grada Zagreba
Get PDFStandard stanovanja klasična je tema u stambenim istraživanjima. Rukovodeći se
načelom da stambeni problemi diktiraju mjere stambene politike, a time i teme stambenih
istraživanja, u razvijenim zemljama danas su rijetka istraživanja ovog tipa. Tradicija
relevantnih stambenih istraživanja, pa time i standarda stanovanja, u Hrvatskoj datira od
početka 1970-ih godina. Ova su istraživanja evidentirala stambenu krizu, pa time i standard stanovanja, kao
jedan od ključnih problema razvoja hrvatskih gradova. Standard stanovanja u Gradu Zagrebu
procjenjuje se temeljem statističkih podataka o namjeni stambenog fonda, stambenim
statusima s različitim demografskim obilježjima kućanstva, te subjektivnim stavovima
korisnika stanova. Pod utjecajem gospodarske krize u Gradu Zagrebu standard stanovanja je
rastao skromno i predstavlja ograničenje njegovom socijalnom i gospodarskom razvoju.
Stanovi su u prosjeku mali po površini i po broju soba. Prenaseljenost stambenog fonda ostaje
i dalje jednim od ključnih problema. Postoji razlika standarda stanovanja po pojedinim
gradskim četvrtima što govori o novim trendovima segregacije.
Cilj ovoga rada jest prikazati uvjete kvalitete stanovanja, kako zdravo okruženje utječe
na kvalitetno stanovanje, prikazati standarde, indikatore i kriterije stanovanja, te dati uvid u
rezultate istraživanja kvalitete stanovanja
Ethnic otherness and grotesque in the plays of Marin Držić
No full textU doktorskom se radu analizira postojanje i funkcija grotesknog u dramskom opusu Marina Držića i njegova povezanost s dvama odnosima: Ja – Drugi (etnički) i nazbilj – nahvao. Upravo propitivanje tih odnosa unosi u analizirana dramska djela groteskne elemente, motive, opise, likove i situacije: u prvom slučaju stvarajući smiješan učinak toga fenomena, a u drugom njegov strašan odnosno jeziv učinak. U prvom odnosu, groteskno je neraskidivo povezano s parodijskim, ironijskim i farsičnim, dok u drugom odnosu strašan učinak grotesknog vodi društvenoj satiri. Propitivanju odnosa Ja i etničkog Drugog, kao dominantne drugosti u Držićevu dramskom opusu, prethodi problematiziranje samog pojma identiteta, a time i odnosa teksta i konteksta, odnosno dramskih i izvandramskih identiteta te s njima povezanih mogućnosti odmaka od kolektivnih (stereotipnih) identiteta i izlaženja iz granica žanra – pastorala i komedija. Odnos Ja i Drugog uspostavlja se na temelju manjih ili većih razlika u nekoliko zadanih kriterija, iz čega proizlazi nekoliko stupnjeva bližih i daljih drugosti. Smiješan učinak grotesknog povezan je tako s etničkim humorom, koji postoji unutar određene zajednice odnosno konteksta. Kulturni stereotipi, koji su nužan preduvjet etničkog humora, uspostavljaju stereotipne razine životinjskog, ljudskog i božanskog u društvu, kao i odnose visokog i niskog. U kontekstu naopaka, bahtinovskoga grotesknog realizma, taj se svijet izokreće da bi se propitao njegov društveni, često umjetno stvoren, poredak. S druge strane, strašan učinak grotesknog, koji nije povezan s Drugim, nego s nahvao, pojmom koji u analizi poprima puno šire značenje od etničkog, socijalnog, klasnog ili rodnog, propituje životinjsko, ljudsko i božansko u pojedincu, odnosno utjecaj grijeha (s naglaskom na lakomosti (škrtosti i pohlepi) i s njom povezanom oholosti) na čovjeka.The analysis of the grotesque in the dramatic works of Marin Držić rests upon the understanding
of two relationships: Self – Other and nazbilj – nahvao. It is the questioning of these very terms
that introduces grotesque elements, motifs, descriptions, characters and situations into the
analysed dramas. In the first case this is achieved by creating a humorous effect of that
phenomenon, and in the second by creating a terrifying i.e. gruesome effect. The grotesque is
indivisibly tied to the parodic, ironic and farcical in the first relationship, whilst the terrifying
effect of the grotesque leads to social satire in the second.
The introductory part of the doctoral thesis, which consists of four subheadings, proposes the
main hypotheses, provides the prolegomenon for the interpretation of the grotesque and the
farcical, as well as for the closely related terms ironic, parodic and satiric and establishes
relationships crucial for the analysis: text and context, i.e. dramatic and non-dramatic identity,
Self and Other (with an emphasis on ethnic Other) and nazbilj and nahvao.
The prolegomenon for the interpretation of the grotesque and the farcical is an overview of
previous studies of the phenomenon of the grotesque: from the very name of the phenomenon,
through the questioning of its meaning, up to the distinction between the grotesque as a literary
genre and the grotesque as an aesthetic phenomenon which can be included in another literary
genre, to its function in other genres along with its connection to the comic, ironic, parodic and
satiric. It starts from the first attempts to interpret that term (Michael de Montaigne, Hugo),
through Kayser's three aesthetic categories and four complementary definitions of the
grotesque, and is followed by a critique of his overly terrifying view on the effects of the
grotesque, i.e. the neglect of its comical aspect (Heselhaus, Grimm, Jennings). Kayser's „cosmic
pessimistic“ view of the world is completely opposed to Bahtin's „cosmic optimistic“ theory,
which defines grotesque creation as realistic, with roots in the national culture of laughter,
folklore genres, colloquial street language and street performing forms. The main characteristic
of grotesque realism is the decrease from a highly spiritual, ideal and abstract aspect to a
material-physical one, i.e. a decline that undermines all authority (moral, socio-political,
religious). Bahtin perceives the duality of the phenomenon of the grotesque through the
differentiation of the romantic grotesque from the medieval and renaissance ones (the latter one
maintaining a comic aspect). This he uses as a basis for the analysis of serio-comic genres and
the related carnivalesque i.e. ritual laughter. In the introductory part Bahtin's theory is followed
by an array of theoretical explanations of the grotesque (Sachs, Steig, Pietzcker, Thomson, Ternes, Stallybrass, White, Novaković, Gašparović, Levanat Peričić, Detoni Dujmić, Tadić
Šokac), the farcical (Dollimore, Pavličić, Rafolt), as well as the grotesque, farcical, parodic and
ironic in Držić's works (Košuta, Slamnig, Fališevac, Novak, Rafolt, Tatarin, Dukić, Grmača).
Debating the very term of identity precedes the construction and questioning of one of the two
key relationships – namely the relationship between Self and ethnic Other, as the dominant
otherness in Držić's dramatic works. By analysing identity, i.e. by placing Self into a certain
context, all contemporary literary theories question its relationship to Other. Starting from the
relationship between text and context, real and dramatic identity in the light of new historicism
(Greenblatt, Montrose, Mullaney, Tennenhouse) and partly even cultural materialism
(Dollimore, Sinfield), both the introductory part and the analysis discuss common points and
overlaps between dramatic and non-dramatic identity along with the real possibility of
detaching from collective (stereotypical) identity, which is connected to the possibility of going
past the confines of the analysed genre – pastoral drama and comedy. The relationship between
Self and ethnic Other itself is established according to the set criteria, i.e. components that
constitute the monstrosity in discourse (Levanat Peričić), these being body, language, diet and
habitat. Based on these criteria, degrees of otherness (closer and more distant) are established,
in other words, degrees of detachment from the dominant Dubrovnik culture as a context. A
humorous effect of the grotesque, connected with ethnic otherness, brings ethnic humour into
focus. A community, i.e. context, that binds the author to the audience, is a prerequisite for the
existence of ethnic humour. The aforesaid context also creates cultural stereotypes upon which
ethnic humour rests, which in Držić's dramas result not only in laughter and comedy, but also
create a comical effect of the grotesque, crucial for this subject.
There are several underlying hypotheses proposed in the introductory part of the thesis:
- ethnic otherness is the dominant otherness in Držić's dramatic works;
- the representation of ethnic otherness, intertwined with the cultural stereotypes of the
author and his audience, links dramatic and non-dramatic reality very clearly and
closely;
- there are several degrees of otherness in Držić's dramatic works that arise from the
differences between Self and Other in terms of body, language, diet and origin or
habitat;
- the grotesque in Držić's dramas is indivisibly tied to the farcical, ironic, parodic or
satiric;
- the Bakhtinian-carnivalesque effect of the grotesque is directly linked to the study of
the relationship between Self and ethnic otherness;
- the bigger the difference between Self and Other in relation to the set criteria is, the
more the effect of the grotesque shifts from a humorous and comical aspect to a socially
unacceptable one;
- the bitter-serious or terrifying effect of the grotesque is not associated with Other, but
rather with nahvao, a term that assumes a meaning much broader than the ethnic, social,
class or gender related;
- the grotesque is, in Držić's work, always related to the questioning of sin in the light of
Christian tradition;
- even though there is an obvious transfer of cultural stereotypes from one dramatic work
to another, the effects of the grotesque can vary, depending on genre, setting, idea,
coexistence of multiple Others in the work.
The central part of the doctoral thesis is composed of the corpus analysis, divided into two parts
according to genre, namely pastorals (Venere i Adon, Tirena, Grižula) and comedies (Dundo
Maroje, Skup, Arkulin, Tripče de Utolče). Both genres question the Self – Other and nazbilj –
nahvao relationships simultaneously, even though the relationships are established in a different
manner. Speaking of Self and Other, the reasons are rather obvious: the dimension of mythicalallegorical-fantasy
creatures, i.e. characters in pastorals that are at odds with only one ethnic
Other – the Vlachs; the clear separation of worlds in the pastoral based on the distinction
between high and low; various forms of closer and more distant otherness in comedy that can
„shift“ according to setting, presence of more otherness in the piece, and the theme itself, to
state just a few.
The analysis shows that in Držić’s comedies the four given criteria of differentiation (body,
language, diet and habitat), upon which the relationship between Self – Other is built, are
preceded by the differentiation based on other (non-Christian) religious affiliation (the Jew, the
Turk). Although the methods of constructing Other differ in the two genres, the works within
the genres themselves raise the same questions, i.e. they are built upon the same idea. This is supported by the fact that the author consciously goes beyond literary and theatrical conventions
in both genres, questioning them explicitly within his works and, in doing so, links text to
context, dramatic to non-dramatic and finally questions social conventions and the existence of
set identities in them.
The corpus analysis confirms the hypotheses proposed in the introductory part, starting with
the one that claims that ethnic other is the dominant other in Držić's dramatic work. Despite
there being various established Self – Other relationships in Držić’s work (e.g. gender-based or
class-based), it is quite certain that the majority of relationships is based on the criteria of
community affiliation, the community being different from the one that Self belongs to. On the
ground of the set criteria, Other distances itself from Self through subtle or less subtle
differences and thereby creates the following several degrees: Vlach otherness, closely related
to the relation between high and low, urban and rural; minimally dislocated otherness such as
the natives of Kotor or Lopud (sometimes našijenac – one of our own); a bit more distant
otherness e.g. the German Ugo (a foreigner) and completely distant otherness, for example the
Jew and the Turk.
The humorous dimension of the grotesque that prevails in Držić's works is in complete harmony
with the renaissance context in which they are written and is mainly connected to the semantics
of the farce genre. However, its terrifying effect in the relationship nazbilj – nahvao is also
evident (the analysis first and foremost confirms that the relationship Self – Other is not
tantamount to the relationship nazbilj – nahvao, in addition to the fact that the differences
between nazbilj and nahvao are not conditioned by ethnicity, gender or class). The first
relationship shows a dominant Bakhtinian-carnivalesque, Rabelaisian effect, closely related to
the farcical, parodic and ironic (the material-physical obsession of the Vlach otherness with
alcoholism, food, defecation or the sexual; hernia as a grotesque excess of the Kotor natives
and many more). Nevertheless, the bigger the difference between Self and Other in relation to
the set criteria is, the more the effect of the grotesque shifts from a humorous and comical aspect
to a socially unacceptable one (from the Vlach otherness displaying a farcical obsession with
eating and drinking to the Turk's socially unacceptable homosexuality and aggressiveness or
the Jew's exploitation). The third and fourth introductory statements pertain to the connection
of the terrifying effect of the grotesque to nahvao, and that of nahvao to sin in the light of
Christian tradition (one way or another, every sin is connected to grotesque excess) with a focus
on immoderation (greed and stinginess) and arrogance connected with it. That idea is explicitly
introduced in the prologue of Dugi Nos (Long Nose) and reaffirmed in each and every one of the analysed comedies. Immoderation, in the prologue described as the most appalling of sins
that leads a number of Držić's characters into moral decadence (principally title characters –
Skup, Maroje and Arkulin), is the motivator of grotesque occurrences and situations that result
in terrifying grotesque forms closely connected to nahvao. There are several grotesque elements
in the necromancer's prologue: intertwining human and animal (in appearance, behaviour and
language); grotesque isolation of body parts, grotesque relation between the big and the small,
with the animal dominating the human (the human existence); intertwining mechanical and
organic, i.e. mechanical and human; turning dead into living (for instance giving life to dolls –
čovuljice, that arise from animal faeces and human waste being returned to the ground, with
allusions to darkness and fertility. The fight between nahvao and nazbilj people, as well as the
intercourse between women and čovuljica (nahvao people), which endanger the human
existence, lead to outright grotesque depictions. The nazbilj – nahvao relationship is connected
to three phases of the human development: feritas – humanitas – divinitas, i.e. animal – human
– divine. However, the order of these three levels is oftentimes stereotypical or rests upon a
social hierarchy, which is mostly artificial. Quite to the contrary, the characters in the analysed
works upset the existing picture of a world of simple relationships such as high – low.
The nazbilj – nahvao relationship, to a lesser or greater extent present in all of the analysed
works, albeit clearer and more accentuated in the second part of the corpus, namely the
comedies, connects Držić's works to Bakhtin's serio-comic genres (due to the very connection
of that relationship to the grotesque and satiric). Along with the fundamental characteristics of
serio-comic genres (a new relationship to (current) reality; critical stance stemming from the
author's experience; the presence of a series of tones and styles – renouncing unity in style,
intertwining elevated and grounded, serious and comic, parodically composed extracts, an
abundance of dialects and vernaculars etc.), Držić also uses various moral-psychological
experiments, researched by Bakhtin: dissociating personalities (a motionless Arkulin watching
himself – Arkulin, the necromancer, at the wedding with Ančica); different forms of madness
or passions bordering on madness (for instance Skup's obsession with tezoro); scandalous
scenes (Maroje and Maro's sudden encounters in Rome); a change in life circumstances and
fates (Maro and Pomet); the very changes in identity (the loss of identity, deliberately deceptive
representation of identity (Maro and Maroje), identity theft, double identity, a switch in gender
roles by changing from women's clothes into men's and vice versa (Pera, Tripče, Mande),
switching class roles by changing clothes. Furthermore, the upside down carnivalesque world
of serio-comic genres is characterised by mismatched couples (e.g. Maroja and Bokčilo, Pomet and Ugo), carnivalesque blasphemy, obscenity and humiliation, followed by quarrels, bloodless
wars (the noble („uzmnožni“) and the feeble („ubogi“) shepherds in Tirena), the use of kitchen
utensils as weapons (Pasimaha and Drijemalo in Skup) etc. By resting upon both the humorous
and serious, and by use of the two effects of the grotesque, Držić creates ambivalent laughter,
which logically connects comedy to the grotesque, farcical, ironic, parodic and last but not least
satiric.
The first part of the corpus, namely the pastoral one, analyses the grotesque in connection to
Vlach otherness. The scenes in the analysed works in which only Vlachs appear, are entirely
farcical, filled with Rabelaisian-carnivalesque motifs of grotesque realism – eating, defecation,
a focus on the material, physical and sexual. The first of the analysed works, Venere and Adon,
is the most simple in terms of composition, with a clear division of two worlds. This is firstly
achieved by using two separate levels in the title (pripovijes (the story) and comedy), then with
a separation of space (scene and proscenium) and lastly with a clear differentiation of the Vlach
and mythical-allegorical-fantasy world based on all four given criteria. Exaggeration in setting
up the initial differences between two worlds results in an array of grotesque elements, motifs,
characters and situations (an ugly grotesque body equated with an animal body,
shrunken/enlarged body parts; a carnivalesque belly as a motivator; a Rabelaisian cycle of
consuming and defecating; a vulgar and harsh language with plenty of swearwords, curses,
insults, utterances used to address animals; intertwining sacral and profane; grotesque
carnivalesque blasphemy etc.). However, it is precisely the Vlach otherness that becomes the\ud
moral judge of the dominant Dubrovnik culture during the drama. This way, the elements of
the grotesque are connected not only to the farcical world of the Vlachs, but to social satire as
well.
In the Vlach world in Tirena one can recognise the same motifs and characters, a grotesquefarcical
world set in motion by eating, defecating, the material and the physical. However, in
Tirena, the set identities, namely the community's identity (divided otherness) and the
individual's identity (abrupt changes in behaviour and beliefs), are once more questioned on
several levels. In both the Vlach and the divine world there is questioning of identity, which
leads to the fact that, contrary to their stereotypical behaviour, the Vlachs become moralizing
figures, whilst Kupido, despite being a deity, creates chaos out of boredom and revenge against
the Vlachs. The more the Vlach culture is being diminished by the grotesque and the farcical, the more does
the later transformation of the Vlachs into moralizing figures or figures ruled by better and more
honest relationships lead to social satire. Something similar happens in Grižula. Alongside the
mythical-fantasy and Vlach world, there appears to be a third world, that of Grižula and
Omakala, two fugitives from Grad (the Town). In those three worlds, just like in Venera and
Adon and Tirena, the animal, the human and the divine are being questioned. Though it is a
matter of stereotypically mocked Vlachs, the love between the two Vlach characters (Radoje
and Miona) is the most genuine, the one between Grižula and Omakala is completely
determined by the material and sexually-physical, while love in the divine world is defined by
power and the fight for dominance. Grižula himself is a character of great importance – a
deceitful nobleman from Grad, who on three occasions presents himself as a completely
different person, which can be plainly seen in the three names (Grižula, Omako, Remeta) he
uses with three different women (Gruba, Omakala, Vila) with whom he wants to have
intercourse.
The second part of the analysed corpus consists of four comedies, which, alongside the
relationship Self – Other, quite explicitly examine the nazbilj – nahvao relationship, explained
in the prologue of Dugi Nos. Seemingly detached from the rest of the comedy, this prologue,
in an utterly terrifying and gruesomely grotesque context, discusses the nazbilj people in their
fight for power against the nahvao people, the artificial, magically created čovuljica,
homunculi, against moral degradation, disgusting couplings of human and animal, mechanical
and organic, objects brought to life though necromancy and spiritism. As previously mentioned,
there is an array of grotesque descriptions, elements, motifs and situations in the necromancer's
tale about the genesis and existence of the nahvao people, twisted values and life gone awry, as
he witnessed in Velike, Male and Nove (the Big, the Little and the New Indies) and was told
about in Stare Indije (the Old Indies). In the comedy itself, similarly to the prologue, there is a
sequence of paradoxical, grotesque and farcical events. The Indies, as a magical and exotic
place, ruled by various social paradoxes, are being replaced by Rome, the centre of Catholicism,
containing an acrostic in its name which reads that immodesty is the source of all evil.
Immodesty is the motif that will directly bind the prologue of Dugi Nos not only to the rest of
the comedy, but also to Skup and Arkulin, which in the forefront have trading of what is human,
substituting the living with the dead – substituting life with money. In Rome, a whole series of
characters appears, obsessed with avarice, arrogance, wrath and aggressiveness, seeking
plenary indulgence. However, instead of meeting in front of St. Peter's church, they meet at an utterly farcical place – beneath the balcony of the Roman courtesan Laura, where Maroje hopes
to find his lost money and while doing so, equates money with life and consciously gives up
his son; Dživulin the Lopud native confronts Maroje, who did not pay for his ship ticket; Maro
and Laura bargain away their rel
Ethical foundation of John Rawls' theory of justice
Get PDFDisertacija se bavi glavnim aspektima teorije društvenog ugovora Johna Rawlsa, dokazujući
utemeljujuću ulogu etičkog aspekta ove filozofije. Motivacija za izradu disertacije pronađena
je u činjenici što je Rawlsova teorijska misao jedan od utjecajnijih pokušaja filozofskog
problematiziranja utemeljenja pravednosti u demokratski ostvarenim društvima zapadne
civilizacije. Stoga je ustvrđeno da ova teorija može biti od teorijske i praktičke važnosti za
tzv. „zemlje u tranziciji“. Tvrdnja o važnosti ove teorije dokazivana je u sljedećim pravcima
istraživanja: a) Rawlsova teorija o pravednosti predlaže načine ublažavanja problema
društvenog statusa manje uspješnih društvenih slojeva, te stoga posljedično problematizira
društvene odnose koje kompleksnost suvremenih demokratskih društava eo ipso izaziva.
b) Rawlsova teorija teži ka teorijskom univerzalizmu utemeljenom na etičkoj konstrukciji
društvenog ugovora. Konstrukcija započinje s idealnim misaonim pokusom, a završava s
namjerom dokazivanja realne primjenjivosti rezultata istog na sve značajne čimbenike
društvenih struktura. c) Rawls se bavi onim dijelovima filozofije koji pridonose argumentaciji
u prilog ideji konstrukcije društvenog ugovora utemeljene na etičkoj kategoriji kao teorijskom
izrazu za moralno obilježje pravednosti (osjećaj za pravednost). d) Etičke kategorije ne
moraju općenito biti razmatrane s obzirom na moguća metafizička, ili moguća biologistička
tumačenja, ali neizbježno moraju biti razmatrane s ontološkog aspekta razmatranja. Posebno
stoga što je Rawls usvojio tvrdnju o moralnom dijelu naravi ljudskoga bića kao autonomno, te
stoga ontološki na ništa drugo osim na sama sebe nesvodivo obilježje ljudskoga bića. Ovo
pretpostavljeno nereducibilno obilježje uspoređeno je i relacijski analizirano s u ovom slučaju
drugim važnim sljedećim ontološkim obilježjima: racionalnošću, društvenošću i slobodom.
Pri tom je posebna pažnja posvećena kantovskoj interpretaciji Rawlsove filozofije. U
disertaciji su razmatrane općenite karakteristike suvremenih, međusobno teorijski
suprotstavljenih, fundacionalističkih i relativističkih teorijskih etičkih stanovišta. S posebnim
obzirom na utilitaristička, neo-liberalistička, marksistička i komuntaristička stanovišta.
Rawlsova ideja društvenog ugovora razmatrana je s političkog i ekonomskog aspekta u
razmjerima koji su bilo dovoljni za dokazivanje glavnoga cilja ove disertacije: Dokazivanja u
prilog tezi o utemeljujućoj ulozi moralnih teorijskih aspekata. Kritike i utjecaji na Rawlsovu
filozofiju također su istaknuti i analizirani s obzirom na ovaj glavni cilj disertacije. Posebno je
istaknuta Rawlsova primjedba na Hegelov prigovor zagovornicima ideje društvenog ugovora.
Kao najutjecajniji prigovori Rawlsovoj filozofiji istaknute su Cohenove i Habermasove
kritike. Izbor kasnijih kritika izvršen je u skladu s glavnim ciljem ove disertacije. U disertaciji
je izvedeno više misaonih pokusa sličnih Rawlsovom misaonom pokusu poznatom kao
„podjela kolača“, s ciljem objašnjenja razloga zbog kojih Rawls nije imao teorijske potrebe za
posebnim spominjanjem psiholoških karakteristika egoizma i altruizma ljudskih bića.
Razmjeri i razlozi promjena Rawlsovih teorijskih stanovišta tijekom razvoja njegove misli su
posebno razmatrani. U zaključnim poglavljima istaknuta su autorova kritička stanovišta i
razlozi za iste.This dissertation deals with the main aspects of the John Rawls’ theory of social contract,
trying to prove that its ethical aspect has the foundational role in his overall philosophy. The
motivation for making this dissertation was found in the fact that Rawls’s theoretical thought
is, with no doubt, influential contemporary attempt of philosophical problematization of the
foundation of justice in the democratically realized societies of western civilization. This
theory can be important for the so called “societies in transition”. The reasons for this
importance are identified and analyzed in the following directions:
a) Rawls’ theory of justice seeks to alleviate the problem of social status of less
prosperous social strata. Therefore, this theory consequently problematizes the social
relations that the complexity of modern democratic societies eo ipso provokes.
b) Rawls' theory strives for theoretical universalism based on the ethical construction of a
social contract. This construction begins with an ideal thought experiment, and ends
with a clearly stated intention to prove the real applicability of the same results to all
significant factors of social structures.
c) Rawls deals with those parts of philosophy that contribute to arguing in favor of the
idea of constructing a social contract based on the ethical category as a theoretical
expression for the moral characteristic of righteousness (sense of justice).
d) Ethical categories in general need not be considered with the possible metaphysical, or
with the possible biological aspect. But inevitably they have to be considered from the
ontological point of view. Especially since Rawls assumes the moral part of the nature
of the human being as a characteristic that is an autonomous, ontologically irreducible,
characteristic of the human being.
Some forms of social organization could historically have been realized only according to the
humanity's sociality. These forms of social organization could neglect, relativize, or totally
negate any irreducible autonomy of the moral features of human beings. But theories that do
not accept this kind of relativization of moral outcomes must consider the moral origins as the
ontological autonomic features of human beings. The analytical need to isolate the ontological
aspect in the theories dealing with the human being is the reason why this aspect was first
placed in consideration of the main structural aspects of Rawls' philosophy. Justice is called
the ethical category in the context of Rawls' ethical reflection on the moral characteristic as an
ontological character of the human being. Ethics is understood in accordance with the Aristotle-oriented definition as a philosophical discipline whose narrower subject is the
consideration of the morality of human activity. An analytical critical consideration of
historically philosophically-derived ideas of justice allowed Rawls to consider consensus on
an acceptable understanding of justice. An analytical critical consideration of historically
philosophically-derived ideas of a social contract allowed him his own construction of a social
contract: The consensus-based construction founded on the concept of justice. His theoretical
synthesis of these ideas was based on a thought experiment in its original position, under the
veil of ignorance. The synthesis is emphasized as a valuable Rawls' contribution to both the
philosophy of morality and the philosophy of social contract. The relationship between
morality and rationality is outlined as a particular chapter for a number of reasons. The first is
the fact that Rawls himself in A Theory of Justice specifically dealt with this topic in two
chapters under the heading: “The Nature of the Argument for Conceptions of Justice“ and „The
Reasoning Leading to the Two Principles of Justice". Another reason is the fact that logical
formality undoubtedly belongs to the content of the notion of rationality. The third reason is
that Rawls in many places in his works mentions rationality as a means of achieving a
theoretical construct based on reflections of justice. Fourthly, the fact that only rational
reasoning is taken for granted can consistently lead not only to the principles of justice but
also to the results contrary to the principles of justice. The fifth is the fact that Rawls
distinguished formal rationality, generally based primarily on logical rules, from
reasonability, generally inevitably conformed to logical rules, but also specifically based on
the relationship of morality and sociability. There is no reasonability that could be irrational,
but not every rational reason is a reasonable reason. Rawls has argued that social behavior
over justice cannot be socially reasonable. The chapter on political and economic aspects of
sociality deserved special consideration also for several reasons. Under the term "good", in
Rawls' theory, all kinds of social goods are covered: the available natural resources,
institutionally legally regulated civilization and cultural achievements, and finally self-esteem
of the person as a social moral good. The way of distributing material goods obtained through
the use of natural resources is certainly one of the central topics of any philosophy of social
contract. Especially contracts whose foundations are to be based on the principles derived
from morality. Institutional regulation of social relations, realized by legal regulations based
on a consensus accepted in the sense of justice as fairness, is in the first place a means of
realizing life plans of citizens. It is a means of realizing personal life plans of citizens who are
personally, but not socially, entirely self-sufficient and independent. It is entirely personally
independent means in terms of free determination of one's own perception of good as a desirable life goal, but limited by the reasonability of commonly-made decisions about social
good. A social limitation that generally presupposes the prudence of the principle that a free
perception of a person’s good ends when there is a free understanding of the good of another
person. The self-esteem of every person in Rawls's theory is the most important social good.
This chapter demonstrates how Rawls has endeavored to ensure the maximum achievement of
the minimum necessary access to and distribution of basic social goods to all citizens through
contracts tailored to the moral principles derived from their common sense of justice. It has
been shown that the autonomic ethical category, as an expression of the ontological moral
character of the human being, has to be considered theoretically in relation to the other
ontological and psychological characteristics of the human being. In the case of Rawls'
theory, consideration was given to the mutual relationships of ontological features of justice,
freedom, sociability, will, and rationality, and the psychological features of egoism and
altruism. There have been considerations of morality in relation to sociality, equality, freedom
and rationality as particular chapters of this discussion. In the chapter on the relationship of
morality and freedom, Rawls' concept of this relationship was separated and compared to the
classical liberalistic "negative" definition of freedom. It is emphasized that, in Rawls’s
philosophy, the descriptions of morally correct social opportunities, and the obligation for a
sensible justification of interfering with social authorities in the freedom of any person, lose
the classic liberalistic "negative" definition of freedom. The free choice of social
opportunities, access to education, creative contribution to civilization and cultural progress,
socially useful work and helping those in a disadvantageous social position certainly do not
fall into the negative definition of freedom. Psychological features of egoism and altruism are
particularly considered as part of Rawls' “moral psychology”. Namely, Rawls warned, the
theoretical assumptions determined by human beings as an extremely egoistic being, and
examples of altruism mentioned only as exceptions to the rules, are in constant danger of
ultimately ending in complete moral skepticism. The theoretical settings that human beings
define as a highly altruistic being, and examples of egoism are only mentioned as exceptions,
are in constant danger of ending in a utopian failure. In this dissertation constructions of
mental experiments, similar to Rawls' mental experiment known as "cake-sharing", were
derived.
A more detailed consideration of the problem of intuition had a particular goal. It was
necessary to separate the two types of intuitionist theoretical elements. It was necessary to
separate the theoretical elements that Rawls criticized as the intuition of common sense norms present in utilitarian theories, from the intuition of the principle which is present in his own
theory. Especially since Rawls could not theoretically give up an intuitive element in his own
theory. Namely; no fundationalist ethical theory, and therefore neither Rawls, can renounce its
intuitive accepted theoretical fundament. Attempts to renounce it have only two theoretical
alternatives: either the fall into a regresus ad infinitum, or the fall into a moral relativism. It
was therefore necessary to give an arguable review that could convincingly justify the fact
that Rawls could consistently to rely on the intuition of justice, which he called “intelligible
sense of justice”. Especially an arguable review concerning the problem of intuition from the
Kantian aspect of interpretation was to be considered. The explanation of this fact enabled an
attempt to explain the fact that Rawls could defend himself from a series of objections from
the point of view of moral relativism with the help of arguments that support the existence of
an autonomously intuitive assumed moral fundament, while at the same time criticizing the
heteronomy of the intuitive assumptions present in neo-liberal theories, as well as common
sense assumptions present in communtarianistic and Marxist theories.
The importance of Rawls' argumentation is emphasized in support of the thesis that moral
relativism, though, offers theoretical description of historically-conditioned causes of
mutually different morality, but does not offer an ethically acceptable and morally non
skeptical theoretical alternative. It is also emphasized as no less important Rawls arguing in
favor of the thesis that utilitarian intuitive heteronomy nevertheless offers a theoretical
description of the possibility of achieving individual goals, but does not offer a solution to the
problem of questioning their morality. Utilitarianism is certainly an influential set of theories
in contemporary societies with a historically long democratic tradition. But contemporary
reality testifies that theoretical norms, insufficiently carefully critical to the only existing
fundamental principle of utilitarianism, in less developed societies often result in different
moral and highly questionable neo-liberalist solutions. Some of these solutions are the cause
of deviations even from procedurally formally required equality before the law of members of
different social strata. These deviations make their most difficult form in the overall social
inequality of the person. Social inequality of people in such societies is associated with an
overwhelming concentration of political power and the influence of the narrow layer of
material-favored persons. Excessive influence of individuals and / or layers of privileged
individuals is strongly influenced by political decision-making procedures and then on
institutional decision-making procedures. The impact on the democratic decision-making
process results in the state of democracy as an apparent, culturally ceremonial "decoration" of society. The larger scale of similar influences distorts the self-esteem of a large number of
underprivileged persons, or the entire layer of underprivileged persons.
Philosophical influences on Rawls' thought have been particularly separated for several
reasons. One of the reasons is that Rawls in his works undoubtedly pointed to parts of the
theoretical views of a number of authors, commenting on how these views influenced his
theory. The parts of philosophical systems that have influenced Rawls’ views have been
analyzed and understood as arguing arguments in favor of his own standpoints. With the
exception of one case: An interpretation of Kant's philosophy undertaken by Henry Sidgwick.
Later influences on Rawls' theory were identified as well as separated within the
consideration of Rawls' responses to critics. The criticisms put forward by Joshua Cohen and
Jurgen Habermas have been particularly analyzed.
There are seventeen specifically asked questions in the dissertation. Therefore, this
dissertation can be seen as an attempt to answer these isolated questions
Educational activities of museums in Zagreb
Get PDFIako se o muzejskoj edukaciji u hrvatskoj, ali i stranoj literaturi, intenzivnije pisalo 80-ih godina 20. stoljeća, tek su se u posljednjem desetljeću dogodile značajnije promjene u samoj praksi. Promjenama u društvenim, kulturnim, ekonomskim i obrazovnim okolnostima sredina u kojoj djeluju, muzeji su morali proširiti spektar i način pružanja svojih usluga, što je dovelo do otvaranja novog radnog mjesta - muzejskog pedagoga. Za potrebe ovoga rada provedeno je istraživanje dviju vrsta informacija koje se tiču muzejske edukacije. Prvi korak je bio pregled domaće i strane literature iz područja obrazovanja i odgoja u kulturi i baštinskim institucijama. Svrha je dobivanje uvida u ulogu muzeja kao mjesta obrazovanja i stanja muzejskih pedagoga i njihovog stručnog zvanja. Uslijedilo je istraživanje na uzorku od 10 zagrebačkih muzeja odabranih temeljem Izvješća zagrebačkih muzeja koja se nalaze na stranicama Muzejsko dokumentacijskog centra. Analizom dvanaeste stavke Izvješća pod nazivom Edukativna djelatnost, dobiveni su podaci o vrstama, načinu provođenja i količini organiziranih pedagoških aktivnosti svakoga ispitanog muzeja pojedinačno u periodu od 5 godina (2012.-2016.), što je rezultiralo i međusobnom usporedbom. Rezultate je potrebno sagledati u kontekstu ograničenja istraživanja – neujednačeni, nestrukturirani i ponekad numerički nečitljivi podaci u Izvješću.Although museum education was more extensively present in Croatian and foreign literature in the 1980s of the 20th century, significant changes have occurred in the last decade regarding the practice itself. Changes of social, cultural, economic and educational circumstances in their environment led museums to expand the spectrum and ways of providing their services, resulting in the creation of a new professional position – that of museum educator. For the purpose of this paper, two sources of information formed the basis of research. The first was Croatian and foreign literature in the field of education and education in culture and heritage institutions. The goal was to get an insight into the role of the museum as a place of education and the status of museum educators and their professional vocation. A survey was then carried out on a sample of 10 museums in Zagreb selected on the basis of the Zagreb Museums’ Annual Reports published in the website of the Museum Documentation Center. By analyzing the twelfth item in the Report entitled Educational Activity, data were obtained on the types, manner of implementation and the amount of organized educational activities of each examined museum individually in the period of 5 years (2012-2016), which resulted in mutual comparison. Results should be understood in the context of research constraints - uneven, unstructured and sometimes numerically unreadable data in the Report
Quality leadership in the institution of early education (Example of good practice: Kindergarten 'Dječja igra')
Get PDFRad cjelovito prikazuje fenomen vodstva u obrazovanju – teorijskim postavkama menadžmenta i vođenja u obrazovanju, prikazom onoga što se smatra kvalitetnim vođenjem odgojno-obrazovne ustanove te primjerom jednog takvog vodstva koje se odvija u stvarnom kontekstu. Cilj empirijskog dijela rada jest produbljivanje razumijevanja fenomena vodstva u ustanovama ranog i predškolskog odgoja i obrazovanja, pružanjem uvida u individualne značajke i specifičnosti konkretnog primjera vodstva. Osim toga, cilj je bio realizirati istraživanja ovakve tematike i predmeta u odgojno-obrazovnom kontekstu u kojem se ova tema još uvijek malo istražuje, te na taj način obogatiti literaturu. Provedeno je, stoga, kvalitativno etnografsko istraživanje koje pripada paradigmi interpretativnih istraživanja. Vodstvu se kao fenomenu i društvenoj pojavi koja se istražuje pristupalo nominalistički, vjerujući kako ono ovisi o osobi koja ga interpretira, provodi, uspoređuje i/ili istražuje. U planiranju istraživanja njegovao se idiografski pristup u metodologiji, kojom se u konačnici nastojalo ostvariti prikaz stvarnosti (vodstva u jednoj ustanovi). Naglasak je stavljen na interpretaciju onoga što je jedinstveno i posebno za konkretnu pedagošku pojavu, a ne na stvaranje općevažećih normi. Istraživačkim pitanjima nastojalo se obuhvatiti fenomen vodstva u svoj njegovoj složenosti, obuhvaćajući elemente cjelokupne situacije u kojoj vodstvo kao fenomen egzistira (kontekst ustanove ranog i predškolskog odgoja i obrazovanja). S obzirom na to da se vodstvo općenito smatra složenom društvenom i pedagoškom pojavom koja se ne može svesti na reducirane zaključke, tumačenje rezultata predstavlja gusti narativni opis konkretne proučavane pojave, odnosno izlaganje smisla i značenja koje taj proces ima za pojedince koji u njemu sudjeluju. U tom tumačenju, odnosno interpretativnoj analizi, i istraživač i sudionici dodjeljivali su značenja istraživanoj pojavi. Doneseni su brojni zaključci o kvaliteti najznačajnijih dimenzija konkretne ustanove, o povezanosti tih dimenzija i vođenja ustanove, ali i o vrsti, modelu i kvaliteti samog vođenja u ustanovi.This thesis comprehensively shows the leadership phenomena in education – the theoretical settings of management and leadership in education, the presentation of what is considered as a quality management of an educational institution and the example of such a leadership that takes place in a real context. The purpose of the empirical part of the thesis is to deepen the understanding of leadership phenomena in preschool institutions by providing a detailed insight into a concrete example of leadership. In addition, another purpose was to enrich the literature and carry out the research on such issues and subjects in the educational context in which this topic is still under exploration. Therefore, qualitative ethnographic research was carried out which belongs to the paradigm of interpretative research. Leadership, as a social phenomenon in research, is being approached nominalist, believing that it depends on the person who interprets it, performs, compares and/or investigates. In the planning of the research, an idiographic approach to the methodology was used, which ultimately endeavored to realize the reality (of leadership in one institution). The emphasis is placed on the interpretation of what is unique, especially for a concrete pedagogical situation rather than the creation of universal norms. Research questions were aimed at encompassing the phenomenon of leadership in its complexity, including elements of the overall situation in which leadership as a phenomenon exists (context of institution of early childhood and pre-school education). Given that leadership is generally considered to be a complex social and pedagogical phenomenon, which can not be reduced to short conclusions, the interpretation of the results represents a dense narrative description of the particular studied phenomenon, in the expression of the meaning that this process has for the individuals involved in it. In this interpretative analysis, both the researcher and the participants gave their views to the examined phenomenon. Numerous conclusions have been made on the quality of the most important dimensions of a particular institution, the relationship between these dimensions and the leadership of the institution, as well as the type, model and quality of leadership in the institution
Kulturna pristranost u udžbenicima engleskog jezika
Get PDFCulture has become a vital part of EFL teaching and learning and is one of the main concerns of language pedagogy. Since textbooks are still used as primary teaching tools, the present study investigates the presence and portrayal of different cultures, that is, the others, in two sets of EFL textbooks used in Croatian schools. Sadker and Sadker's (2001) list of seven forms of bias in instructional materials was used to examine the presence of cultural bias in the portrayal of the other, and related cultural content was analysed to see whether it promotes linguistic or cultural competence. The other was categorized according to the variables that constitute one's cultural identity: race/ethnicity, nationality, family structure and ability/disability. The analysis of images and main texts was conducted both quantitatively and qualitatively, using the method of content analysis. The results confirm the presence of the other in EFL textbooks in both images and texts, however, there is a dominance of white English characters, while some racial, ethnic and social groups remain excluded or underrepresented. All seven forms of bias were identified in textbooks, while cultural content was found to foster mainly linguistic competence. It is hoped that this study will encourage teachers and learners to critically evaluate cultural content of the EFL textbooks they work with and use that kind of content to challenge the existing cultural mainstream in Croatian schools.Kultura je postala vitalan dio procesa učenja i poučavanja engleskog jezika kao stranog jezika, pa tako i jedno od glavnih pitanja metodike jezika. Budući da udžbenici još uvijek služe kao primarni materijali za poučavanje, ovim istraživanjem pokušava se sagledati u kojoj mjeri su različite kulture, odnosno drugi, prisutni i na koji način su prikazani u dva seta udžbenika za engleski jezik koji se koriste u hrvatskim školama. Lista sedam tipova pristranosti u nastavnim materijalima, preuzeta od autora Sadker i Sadker (2001), korištena je za identifikaciju kulturne pristranosti kod prikazivanja drugoga, a srodni kulturni sadržaj analiziran je kako bi se otkrilo promiče li jezičnu ili kulturnu kompetenciju. Drugi je kategoriziran na temelju varijabli koje oblikuju kulturni identitet: rase/etniciteta, nacionalnosti, obiteljske strukture i zdravstvenog stanja. Analiza slika i glavnih tekstova provedena je kvantitativno i kvalitativno metodom analize sadržaja. Rezultati potvrđuju prisutnost drugoga u slikama i tekstovima udžbenika engleskog jezika, međutim, dominiraju bijeli likovi koji potiču iz Engleske, dok su neke rasne, etničke i socijalne grupe isključene ili podzastupljene. Svih sedam oblika kulturne pristranosti identificirano je u udžbenicima, a analiza kulturnog sadržaja pokazala je da u većoj mjeri promiče jezičnu kompetenciju. Ovim istraživanjem učitelje i učenike želi se potaknuti na kritičko vrednovanje kulturnih sadržaja udžbenika za engleski jezik koje koriste u nastavi kako bi se bolje suprotstavili postojećem kulturnom mainstreamu u hrvatskim školama
Chess as an extracurricular activity
Get PDFZahvaljujući svom pedagoškom potencijalu, šah se sve više koristi kao odgojno-obrazovno sredstvo te se poučava u školama diljem svijeta. Ovaj trend počinje pratiti i Hrvatska, u kojoj se šah u mnogo škola provodi kao izvannastavna aktivnost. U sklopu ovog rada, zbog dobivanja pouzdane slike, istražilo se stanje šaha u školama Grada Zagreba. Kontaktiranjem i proučavanjem pedagoške dokumentacije svih 108 redovnih osnovnih škola u glavnom hrvatskom gradu, ustanovljeno je da 32 škole imaju šah uvršten u ponudu svojih izvannastavnih aktivnosti. Nakon stupanja u kontakt s voditeljima šahovskih aktivnosti u tim školama, kroz anketu i intervjue, došlo se do podataka koji pomažu shvaćanju trenutne situacije po pitanju šaha u školama, ali i preporuka koje mogu pomoći unaprjeđenju prakse. Budući da je dokazana korist koju bavljenje šahom može imati na učenike, treba se težiti da što više škola u ponudu svojih izvannastavnih aktivnosti uključi i šah. Rezultati istraživanja su pokazali da je glavna prepreka tom cilju obrazovanje šahovskih učitelja, koji bi bili osposobljeni za rad u školi. Šah danas uglavnom poučavaju djelatnici škola koji su inače zaljubljenici u ovu drevnu igru, a rijetko vanjski suradnici. Stoga se postavlja pitanje kako pomoći školama koje nemaju djelatnike sa šahovskim iskustvom, odnosno kako i u njima oživiti šahovsku aktivnost. U nekim školama ističe se i problem nedovoljne tehničke opremljenosti za šah, no s obzirom na skromne financijske zahtjeve šaha, to je svakako manji problem, koji bi sve škole trebale moći riješiti uz minimalnu pomoć nadležnog ministarstva ili lokalne zajednice.Due to its pedagogic potential, chess is increasingly often used as an educational tool and is
taught in schools worldwide. Croatia is following this trend and implements chess in many
schools as an extracurricular activity. The aim of this paper was to investigate the current
situation regarding chess in schools in Zagreb. All 108 public elementary schools in the capital
of Croatia were contacted and their pedagogical documentation was examined. It was found that
chess as an extracurricular activity was implemented in 32 schools. Using questionnaires and
interviewing chess teachers, data were obtained that help us to understand the current
situation regarding chess in schools and also give us guidelines to improve the practice. Taking
into account the benefits that playing chess may have on students, more efforts should
be made in order to include chess as an extracurricular activity in as much schools as possible.
Results have shown that the main obstacle in achievement of aforementioned objective is lack
of well educated chess teachers. Nowadays, chess is taught mostly by teachers - "chess
enthusiasts" and rarely by external associates. Taking this into account, the main challenge is
how to help schools without chess-educated teachers to implement chess into curricular system.
Lack of technical equipment is another obstacle that arises in some schools. However, this
obstacle should be overcome as the financial requirements for chess are moderate. Therefore,
help of the Ministry of Education and local community is recommended