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Contribution of Slovenes to The Century and Half of The Salesian Missionary History
Full text linkV letu 2025 skupnost salezijancev praznuje 150-letnico začetkov misijonskega dela. V letu 1875 je namreč sv. Janez Bosko, ki je prvotno sam želel postati misijonar, v Argentino poslal prvo skupino članov skupnosti. Predvsem najbolj južni del Južne Amerike – ozemlja Čila in Argentine – je postal osrednje misijonsko področje, kjer so salezijanci zastavili svoje moči. Sledili so drugi deli sveta. Člani skupnosti slovenske narodnosti so se misijonskemu gibanju pridružili, še preden je bila ustanovljena prva ustanova na slovenskih tleh. V stoletju in pol je v misijone odšlo skoraj sto slovenskih salezijancev. Dali so več izvirnih pobud za podpiranje misijonskih ustanov, poklicev in študentov iz misijonskih dežel.In 2025, the Salesian community celebrates 150 years of missionary work. In 1875, St John Bosco, who had originally wanted to become a missionary himself, sent the first group of members of his Congregation to Argentina. The southernmost part of South America, that is to say, the territories of Chile and Argentina, became the central mission area where the Salesians set their strength. Other parts of the world followed. Members of the Slovene community joined the missionary movement even before the first Salesian institution was founded on Slovene soil. In a century and a half, just under a hundred Slovene Salesians have gone to the missions. They have taken several original initiatives to support mission institutions, vocations and students from mission lands
Smernice za obnovo mladinske pastorale v kontekstu procesa sekularizacije v Evropi
Full text linkSecularisation, coupled with the forces of globalisation, cultural revolution, individualism, subjectivism, moral relativism, and the pervasive impact of modern information and communication technologies, continues to exert significant influence on the religious landscape, particularly among the younger generation in Euro-Atlantic civilisation. This article initially presents a synthetic characterisation of the religiosity of contemporary youth in Europe. The main purpose of our inquiry is the exploration of potentials for revitalising youth pastoral care, which must grapple with the influence of secularisation and its detrimental impact on Christian faith. Our investigation hinges on the following elements proposed for the renewal of youth pastoral care: a) revival of (pre)-evangelisation; b) active participation in building the Church community; c) fostering social involvement through engagement in the Church\u27s apostolate; and d) adopting new language and communication forms that resonate with the contemporary youth. To conduct this pastoral-theological analysis, we draw upon the findings of social research on the religiosity of youth, correlating these insights with the current teachings of the Catholic Church. Additionally, we integrate emerging ideas from the public discourse aimed at enhancing youth pastoral care. The ultimate objective is to provide actionable insights for developing an effective response to the challenges posed by secularisation, thereby nurturing and preserving the Christian faith among the younger generation.Sekularizacija – skupaj s silami globalizacije, kulturne revolucije, individualizma, subjektivizma, moralnega relativizma ter vseprisotnega vpliva sodobnih informacijskih in komunikacijskih tehnologij – vseskozi pomembno vpliva na versko krajino, zlasti med mlajšo generacijo v zahodni civilizaciji. Prispevek v uvodu povzema bistvene značilnosti religioznosti pri sodobni evropski mladini. Glavni namen je raziskovanje potencialov za oživitev pastorale mladih, ki naj se spopade z vplivom sekularizacije in njenim neugodnim vplivom na krščansko vero. Raziskava se osredotoča na naslednje elemente, ki jih predlagamo za obnovo pastorale mladih: a) oživitev (pred)evangelizacije; b) aktivno sodelovanje pri gradnji cerkvene skupnosti; c) spodbujanje družbene vključenosti z vključevanjem v apostolat Cerkve; d) sprejemanje novih jezikovnih in komunikacijskih oblik, ki nagovarjajo sodobno mladino. Za izvedbo pastoralno-teološke analize se opiramo na ugotovitve družboslovnih raziskav o religioznosti mladih in ta spoznanja povezujemo s trenutnimi nauki Katoliške Cerkve. Poleg tega vključujemo nove ideje iz javnega diskurza, namenjene izboljšanju pastoralne oskrbe mladih. Končni cilj je ponuditi uporabne ideje za razvoj učinkovitega odziva na izzive, ki jih predstavlja sekularizacija, s čimer krepimo in ohranjamo krščansko vero med mlajšo generacijo
Povezanost težav v regulaciji čustev pri odraslih s stopnjo avtonomije in intimnosti v njihovi izvorni družini
Full text linkFamily of origin factors have a major impact on individuals and the way they experience emotions and relationships in adulthood. In a study of 396 participants, who completed the “Family of Origin Scale” (FOS) and the “Difficulties in Emotion Regulation Scale” (DERS), we investigated the relationship between difficulties in emotion regulation in adulthood and the degree of autonomy and intimacy in the family of origin. The results show that higher levels of both traits in the family of origin were statistically significantly associated with better emotion regulation in adults. The results for each of the family of origin categories suggest, that clarity of expression, respect for others, and responsibility in the family of origin are the factors most strongly associated with better emotion regulation in participants. The study confirms the importance of promoting autonomy and intimacy in the family of origin for the emotional development of individuals and offers important starting points for therapeutic work with couples and families and for preventive activities in the field of pastoral work and mental health.Dejavniki izvorne družine posameznika ter njegov način čustvovanja in vstopanja v odrasle odnose pomembno zaznamujejo. Z raziskavo, v kateri je sodelovalo 396 udeležencev, ki so izpolnjevali „Vprašalnik izvorne družine“ (Family of Origin Scale – FOS) in „Vprašalnik težav v čustveni regulaciji“ (Difficulties in Emotion Regulation Scale – DERS), smo proučevali korelacijo med težavami v regulaciji čustev pri odraslih ter stopnjo avtonomije in intimnosti v njihovi izvorni družini. Ugotovitve kažejo, da je bila višja raven obeh lastnosti v izvorni družini statistično pomembno povezana z boljšo regulacijo čustev pozneje pri odraslih. Rezultati po posameznih kategorijah izvorne družine nakazujejo, da so jasnost izražanja čustev, spoštovanje in odgovornost v izvorni družini tisti dejavniki, ki so z boljšo regulacijo čustev pri udeležencih povezani najmočneje. Raziskava torej potrjuje pomen razvijanja avtonomije in intimnosti znotraj izvorne družine za čustveni razvoj posameznika, ponuja pa tudi pomembna izhodišča za terapevtsko delo s pari in družinami ter za preventivno delovanje na področju pastoralne dejavnosti in duševnega zdravja
Emotional responses to destruction and reversal of faith in Lamentations, Habakkuk, and Job
Full text linkČlanek analiza jezikovna, semantična in slogovna sredstva izražanja nasprotij med materialno in duhovno resničnostjo, kot jih z monologi, dialogi in pesniškimi prispodobami prikazujejo Žalostinke, prerok Habakuk in Jobova knjiga v doživljanju uničenja dežele, pravnega in socialnega reda ter osebne blaginje na vseh ravneh vizije in razlage stvarstva in življenja v njegovih kontrastih. Osredotoča se na interakcijo med čustvovanjem in razumskim dojemanjem duhovnega odziva na izzive materialne izgube. Neustavljivo iskanje odgovorov na vprašanje, kateri so razlogi za uničenje zunanje človekove moči in veljave, kaže, da omejeni človeški razum ne najde zadovoljivega odgovora na ravni tvarnega sveta in ostrine uma, a toliko bolj ostri notranji čut za dojemanje duhovne intime. Na ravni duha vernik lahko najde pot iz najtemnejših domen sveta v njegovih pojavih v svetlobo notranjega vida duhovne izkušnje srečanja z osebnim Bogom, ki premika meje med materijo in duhom, med časovnostjo in večnostjo. Knjiga Žalostink ob pogledu na ruševine Jeruzalema čuti moč vere in upanje proti upanju v rešitev po možnosti, da trpljenje sprejmemo brez predrzne zahteve po racionalnih razlagah za obstoječe stanje. Prerok Habakuk je v svoji viziji sveta, ki mu vladajo krivičniki in zatiralci, deležen zagotovila Boga, da bo on v poslednji sodbi izravnal nasprotja v svojem stvarstvu. Krivični kljub navidezni moči nimajo prihodnosti, »pravični pa bo živel zaradi svoje vere« (2,4). Primerjava podobnosti in razlik v okoliščinah preizkušnje in v argumentih v odzivih kažejo, da sporočilo teh knjig v njihovih teoloških temeljih in namenih lahko do dna premotrimo šele v okviru širših intertekstualnih obzorij.The article analyzes the linguistic, semantic and stylistic means of expressing the contradictions between material and spiritual reality, as depicted by monologues, dialogues and poetic parables in the Lamentations, the prophet Habakkuk and the Book of Job in experiencing the destruction of the land, legal and social order and personal well-being at all levels of vision and interpretation of creation and life in its contrasts. It focuses on the interaction between emotion and rational perception of the spiritual response to the challenges of material loss. The unstoppable search for answers to the question of what are the reasons for the destruction of external human power and authority shows that the limited human reason does not find a satisfactory answer at the level of the material world and the sharpness of the mind, but it sharpens the inner sense for the perception of spiritual intimacy all the more. At the level of the spirit, the believer can find a way from the darkest domains of the world in its phenomena to the light of inner vision of the spiritual experience of encountering a personal God, who moves the boundaries between matter and spirit, between time and eternity. The Book of Lamentations, looking at the ruins of Jerusalem, feels the power of faith and hope against hope for salvation through the possibility of accepting suffering without the presumptuous demand for rational explanations for the existing state. The prophet Habakkuk, in his vision of a world ruled by the wicked and oppressors, shared God’s assurance that He would balance the contradictions in His creation in the final judgment. The wicked, despite their apparent power, have no future, but “the righteous will live by their faith” (2:4). A comparison of the similarities and differences in the circumstances of the trial and in the arguments in the responses shows that the message of these books in their theological foundations and purposes can only be fully understood within the framework of broader intertextual horizons
Govor urednice prof. dr. Irene Avsenik Nabergoj ob predstavitivi znanstvene monografije Življenjske in literarne poti Franca Ksaverja Meška
Full text linkCatholics and Orthodox Christians Reflect Together on Human Identity in the Context of Technological Innovation: Seventeenth Inter-Christian Symposium in Trani, Italy, in the Spirit of St. Nicholas the Pilgrim
Full text linkKurikulum za izobraževanje delavcev, ki ne obravnava tem iz proizvodnje? Vrzeli v izobraževanju delavcev v Južni Afriki
Full text linkDespite massive changes in production, workers’ education, especially in South Africa, is misaligned with the radical transformation of the labour process and the introduction of new technologies in the workplace. Understandably, workers’ education in South Africa has tended to focus on wages and politics because black labour under Apartheid was cheap. Based on in-depth interviews and internet sources, this research paper shows that workers’ education in South Africa generally covers what I call redistribution themes, which include wages, benefits, and, in many instances, politics of upward social mobility at the expense of production, which affects workers negatively in the form of retrenchments, changes in skills, and increased work pace. This omission has effectively left production-related matters in the hands of employers, who prioritise advancing and protecting their profit interests.Kljub velikim spremembam v proizvodnji se izobraževanje delavcev, zlasti v Južni Afriki, ni uskladilo z radikalno preobrazbo delovnega procesa in uvajanjem novih tehnologij na delovnem mestu. Razumljivo je, da se izobraževanje delavcev v Južni Afriki osredotoča na plače in politiko, ker je bila v času apartheida delovna sila črnih delavcev poceni. Na podlagi poglobljenih intervjujev in internetnih virov pokažem, da izobraževanje delavcev v Južni Afriki na splošno zajema teme, ki jih imenujem teme prerazporeditve. Te vključujejo plače, nadomestila in pogoste primere navzgor usmerjene družbene mobilnosti na račun tem, povezanih s proizvodnjo, kar negativno vpliva na delavce zaradi omejevanj, sprememb v zahtevanih spretnostih in povečane hitrosti. Teme, povezane s proizvodnjo, so tako dejansko prepuščene delodajalcem, ki dajejo prednost svojim dobičkonosnim interesom in jih tudi ščitijo
Sodobni pogledi na mednarodne primerjalne raziskave, omrežja in poučevanje na področju izobraževanja odraslih
Full text linkDobre ograje delajo dobre sosede: (Ne)lahko razmerje med naravoslovnimi in fenomenološkimi znanostmi
No full textIn this paper we aim to sketch and describe the differences (and some similarities) between the approaches, assumptions and limitations of both natural and phenomenological sciences. We establish the borders of each domain and ask whether consciousness can be found in either, and in what form. In the form of experience, we argue that it can only be found in the domain phenomenological inquiry. Exploration of such a domain requires different set of tools and rules than used in the natural sciences, remaining on its own side of the fence. Phenomenological science needs to embrace the fact that observed phenomena are observer-dependant and focus equally on both the way we observe and what we observe. To develop appropriate methodologies, phenomenological science needs to establish on its own while communicating with the natural sciences in the form of mutual constraints, not prescriptions.In this paper we aim to sketch and describe the differences (and some similarities) between the approaches, assumptions and limitations of both natural and phenomenological sciences. We establish the borders of each domain and ask whether consciousness can be found in either, and in what form. In the form of experience, we argue that it can only be found in the domain phenomenological inquiry. Exploration of such a domain requires different set of tools and rules than used in the natural sciences, remaining on its own side of the fence. Phenomenological science needs to embrace the fact that observed phenomena are observer-dependant and focus equally on both the way we observe and what we observe. To develop appropriate methodologies, phenomenological science needs to establish on its own while communicating with the natural sciences in the form of mutual constraints, not prescriptions
Štetje in primerjanje: Pogostost figurativnega upodabljanja v neolitiku Srednje Evrope in Balkana
No full textAs Neolithic figurative finds – that is to say anthropomorphic and zoomorphic figurines, vessels, applications and impressions – were uncovered in Europe and the Near East, it was quickly apparent that they all shared common features over several millennia and thousands of kilometres: they were made of clay, usually depicted women, and were found in settlements. This led to cross-cultural comparisons and, in turn, wide-ranging interpretations regarding the use of figurative representations during the Neolithic. However, this cross-cultural approach eventually met its limits, as regional studies highlighted differences in features and distribution among various cultural groups. Figurative finds were, in fact, not spread evenly across Europe. While some areas yielded multitudes, others yielded none. This article addresses the challenges of making cross-cultural comparisons, and underlines the need for a quantitative and contextualized approach: introducing a new relational database containing more than 2500 figurative representations from Central Europe and the Balkans, we compare find densities across cultural groups and regional clusters in order to examine the development of clay figuration in Neolithic Europe.Ko so bile v Evropi in na Bližnjem vzhodu odkrite neolitske figurativne najdbe – torej antropomorfne in zoomorfne figurice, posode, aplike in odtisi – je hitro postalo jasno, da ohranjajo skupne značilnosti skozi več tisočletij in na tisoče kilometrov daleč: izdelane so bile iz gline, običajno so prikazovale ženske in so bile najdene v naseljih. To je vodilo do medkulturnih primerjav in posledično do različnih pojasnitev uporabe figurativnih upodobitev v neolitiku. Pristop pa je sčasoma dosegel svoje meje, saj so regionalne študije pokazale razlike v značilnostih in razširjenosti med posameznimi kulturnimi skupinami. Figurativne najdbe namreč niso bile enakomerno razporejene po Evropi – nekatere regije so prinesle številne primerke, druge pa nobenega. V članku se ukvarjamo z izzivom medkulturnih primerjav in poudarjamo potrebo po kvantitativnem in kontekstualiziranem pristopu. Z uvajanjem nove relacijske baze podatkov, ki vsebuje več kot 2500 figurativnih upodobitev iz Srednje Evrope in Balkana, primerjamo pogostost najdb med kulturnimi skupinami in regionalnimi skupinami, da bi lahko preučili razvoj glinene figuralike v neolitski Evropi