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Property as An Element of Organized Crime Infrastructure
No full textКриминални потенцијал криминалне структуре стандардно се процењује на основу њене имовине, јер је циљ организованих криминалних група да остваре, директно или индиректно, финансијску или другу врсту материјалне користи. Зато је савремено супротстављање организованом криминалитету усмерено на уклањање плодова извршења кривичног дела путем различитих модалитета одузимања имовине. Ауторка у тексту аргументује да овај приступ представља остварење делотворног одвраћања од криминалитета као циља политике кажњавања које ову политику заснива на разумевању крајњег циља бављења криминалом, а то је стицање имовинске користи.The goal of organized crime groups is to achieve, directly or indirectly, financial or other kind of material benefit. Hence, criminal potential of criminal structures is being standardly assessed on the basis of their property.
Contemporary approach to fighting organized crime is based on targeting criminal property, e. g. it is focused on removing the fruits of criminal offenses through various modalities of property confiscation. In this paper the author argues that such an approach is performing as an effective crime deterrence as it allows for the goal of punitive policy to be reached given that this policy is founded on the understanding that the ultimate goal of criminal endevours is to aquire material gain.Zbornik radova sa naučne konferencije
FINANSIJSKI KRIMINALITET
7.- 8. septembar 2018. godine, Zrenjanin, Srbij
Subjective Universality of Great Novelists as an Artistic Measure of History’s Advance towards Actualising Kant’s Vision of Freedom
No full textThe main idea behind this article is that in order to understand the
meaning that Kant’s political philosophy is rendered to by the given
socio-historical context of a community we need to turn for help to
artistic genius whose subjective “I” holds a general feeling of the world
and life. It is in this sense that authors of great novels can help us in two
ways. First, their works summarise for our imagination artistic truth about
man’s capacity for humanity, the very thing that Kant considers to be
the scientifically improvable “fact of reason”. Second, works of great
writers offer for our insight destinies of individuals who decide to pursue
moral dictate in a society, thus actualising the potential that lies hidden
in all of us, making us worthy of respect. As we lack objective scientific
standard of measurement, artist’s universal feeling of the world is impressed
upon us through a narrative about a man who, in a given society and in
a given moment, decides to exercise his autonomy and seek the divine
in himself. Contemporary social scientists’ attempts to prove historical
progress is characterised by the very lack of humbleness. Referring to
the great novelists’ works in this article is aimed to remind scientists of
restraint and self-control demanded from them by the citizen of Konigsberg.Osnovna teza članka jeste da bi za razumevanje smisla koji Kantova politička filozofija zadobija u konkretnom društveno-istorijskom kontekstu određene zajednice trebalo iskoristiti pomoć genijalnih umetnika u čijem se subjektivnom „ja“ smestilo opšte osećanje sveta i života U tom smislu, pisci velikih romana mogu nam pomoći na dva načina. Prvo, njihova dela sažimaju za našu uobrazilju umetničku istinu o čovekovom kapacitetu za ljudskost, onome što za Kanta predstavlja naučno nedokazivu „činjenicu razuma“. Drugo, u delima velikih pisaca možemo posmatrati sudbinu pojedinaca koji u određenom društvu odluče da deluju u skladu sa moralnim zakonom, ostvarivši tako mogućnost koja leži u svakome od nas i čini nas vrednim poštovanja. U odsustvu objektivnih naučnih merila, umetničko opšte osećanje sveta prenosi nam se kroz priču o čoveku koji u konkretnoj zajednici u određenom vremenu odluči da ostvari svoju autonomiju, potraži božansko u sebi. Odsustvo skromnosti ono je što odlikuje pokušaje današnjih društvenih naučnika da dokažu istorijski progres. Pozivanje na dela pisaca velikih romana u ovom članku o Kantu ima za cilj da opomene naučnike na uzdržanost i samograničavanje koje je od njih zahtevao građanin Kenigsberga
Nema veze, mogu sve sama: usklađivanje poslovnih i porodičnih obaveza akademskih radnica i radnika i raspodela poslova u njihovim domaćinstvima
No full textPitanje koje ćemo u našoj studiji otvoriti, i na
koje ćemo, nadamo se, bar delimično odgovoriti, je: Da li postoje specifični uslovi
organizacije porodičnog života koji su pogodniji za razvoj akademske karijere
žena tj. koji omogućavaju postizanje rodne ravnopravnosti u profesionalnoj sferi?
Kako bismo pronašle odgovor na ovo pitanje, u drugom delu rada ćemo se posvetiti analizi raspodele poslova u domaćinstvu između muškaraca i žena, pokušavajući da, pre svega, predstavimo situaciju unutar domaćinstava akademskih
radnika i radnica, ali i da razumemo specifičnosti te situacije i razloge koji su
do nje doveli. U trećem delu rada, fokusiraćemo se na razumevanje načina na
koji akademske radnice i radnici na rukovodećim položajima organizuju i usklađuju profesionalne i privatne/porodične obaveze, i razlike koje eventualno postoje između muškaraca i žena u našem uzorku. Četvrti deo rada biće posvećen
zaključcima, koji će, uz kritički osvrt na empirijske nalaze, ukazati na njihovu teorijsku ali i političku relevantnost
Fundamentalna memoarsko-dokumentarna knjiga o jednoj prekretnici. Kontekst: vreme, ljudi, svedočanstva
No full textProducers, consumers and consequences of forced labour. Serbia 1941-1944
No full textZbornik radova o prinudnom radu u Srbiji za vreme Drugog svetskog rat
Cultures in translation: a paradigm for Europe
No full textThis bilingual volume, with the participation of scholars from five different countries (Italy, Serbia, Montenegro, Slovenia, France), brings together contributions from a wide range of disciplines in order to discuss and explore relevant issues of translation theory and problems of translation practice from the point of view of the European plurilingualism. The focus is on translation as transcultural practice, as a way in which cultures enrich themselves and experience other cultures as well as their own limits of expressivity. Our volume, therefore, proposes the analysis of translation from different perspectives in order to grasp better its complex nature aiming to shed light on the importance of translation and plurilingualism in a rapidly changing world. By doing so we hope to offer some valuable insights into (and beyond) European cultural diversity as it is to be understood as a community of cultures in translation
Athena Athanasiou, Agonistic Mourning. Political Dissidence and the Women in Black, Edinburgh University Press, Edinburgh, 2017.
No full textSuárezove večne istine i Descartesova Treća meditacija
No full textU prvom delu rada izlaže se Suárezovo razumevanje večnih istina. Tri su momenta relevantna za tumačenje Descartesa: hipotetička nužnost večnih istina, uloga delotvornog uzrokovanja i večne istine o bićima razuma. U drugom delu teksta brani se teza da 16. pasus Treće meditacije (AT VII 42) sadrži dve suarezijanske večne istine i da obe tvrde da Bog postoji. Između ostalog, to vodi zaključku da ovaj pasus Treće meditacije zapravo sadrži Dekartovu nestvorenu večnu istinu o egzistenciji Boga (AT I 150).The article analyzes Suárez’s understanding of the eternal truths in his 31st Disputation,
in regard to the status of creatures in the divine mind and the role of efficient
causality. Three points are relevant for an interpretation of Descartes: for Suárez,
the eternal truths regarding the essences of creatures express a hypothetical necessity
concerning real existence; it is impossible to adequately understand these essences
apart from their actual or possible efficient cause; there are eternal truths about entia
rationis that express nothing concerning real existence. Part two of the article defends
the thesis that Paragraph 16 of the Third Meditation (AT VII 42) contains two Suarezian
eternal truths and that from both of these it follows that God exists: from “it
could be demonstrated that there exists in the world something apart from myself,”
it follows that God exists, and from “it cannot be demonstrated that there exists in
the world something apart from myself” it also follows that God exists, i.e. myself.
Hence, paragraphs 17–22 of the Meditation do not contribute to the proof of God’s
existence, but they do prove that the subject itself of the Meditations is not God. All
of the above leads to the conclusion that paragraph 16 of the Third Meditation in fact
contains Descartes’ uncreated eternal truth about the existence of God (AT I 150)