18 research outputs found
Effect of Biopesticids in Controlling Leaf Curl Virus of Chilli
No full textThe experiment was conducted in the field laboratory of Spices Research Center, BARI, Shibganj, Bogra, Bangladesh during Rabi season of 2014-15 to find out the effect of biopesticides in controlling vector as well as leaf curl virus of chilli. The maximum infected plants (26.85%) were recorded in untreated control and the minimum infected plants (14.75%) were in Malathion (0.2%) which was statistically identical to all other biopesticides except cow urine (1:2). The highest disease reduction (45.13%) over untreated control was obtained from Malathion (0.2%) followed by cow urine (1:1) and neem leaf extract (1:2), and the lowest (26.37%) was obtained from cow milk (1:2). The highest yield (18.33 t/ha) was recorded in Malathion (0.2%) and the lowest (11.28 t/ha) was recorded in untreated control. All the biopesticides resulted least disease incidence and more yield compared to control. Among the biopesticides, cow urine (1:1), cow milk (1:1) and neem extract (1:2) showed comparatively better results against control. So, Melathion or biopesticides, cow urine (1:1), cow milk (1:1) and neem leaf extract (1:2) may be sprayed for controlling vector as well as leaf curl virus and increasing yield of chilli
Kulturnoantropološki pogled na identitete migranata u suvremenim izbjegličkim kretanjima kroz Hrvatsku
No full textRad se bavi pitanjem konstrukcije identiteta migranata - izbjeglica u hrvatskim medijima od rujna 2015. do travnja 2016. godine, tj. u periodu u kojem migranti - izbjeglice prolaze kroz Hrvatsku na tzv. „Balkanskoj ruti“ na putu prema zapadnoeuropskim zemljama. U radu se proučava odnos identiteta koji se putem medijskog diskursa konstruira za drugoga te se istovremeno želi proučiti i povratnu informaciju što javni govor o identitetu drugoga poručuje o nama samima. Kroz analizu medijskih članaka i kvalitativne intervjue s volonterima koji su volontirali na graničnim prijelazima i u prihvatnim izbjegličkim kampovima autorica istražuje identitete kao konstrukte i kontekst u kojem nastaju.The paper discusses the construction of migrant – refugee identity in Croatian media from September of 2015 until April of 2016, as during this time migrants – refugees were passing through Croatia on the, so called, „Balkane route“ on their way to the Western European countries. The research focuses on the relationship between identity representation that is created for the other in media discourse. Simultaneously, it tries to revel what the message we send out tells about ourselves and how it echoes inside our own cultural values. Through the analysis of media articles and qualitative interviews with volunteers that were helping on the border crossings and in refugee camps the author is observing identities as constructs and contexts in which they are created
Day by day: Jewish spirituality
No full textKnjiga "Dan po dan - Židovska duhovnost" nastavak je autoričina istraživanja mističnih staza judaizma. Ona je zapravo židovska mistika u svakodnevnom životu. Istražujući mistične puteve judaizma i crpeći mudrost iz starih židovskih spisa i mističnih židovskih knjiga, brojnih priča i legenda autorica nam približava i rasvjetljuje univerzalne pojmove (judaizma) poput duše, kajanja, molitve, izgnanstva, patnje i smrti, nepravde i oprosta. Ona govori i o odnosu misli, tijela i duha te o tome kakva je moć onoga što biramo, donoseći pritom, dakako, esencijalne istine o životu. Put prema židovskoj meditaciji vodi kroz promišljanje o sebi samima, pa autorica, svojim jasnim i jednostavnim, ali poetičnim govorom, pišući o dubinama vjere i Božje prisutnosti u našem svijetu, govori i o vlastitome prožimanju unutarnjom svjetlošću i promatranju stvari unutarnjim okom. To je knjiga meditacije o duhovnosti, životu i ljubavi.The book "Day by Day - Jewish Spirituality" is a continuation of the author's research into the mystical paths of Judaism. It is Jewish mysticism in everyday life. Exploring the mystical ways of Judaism and drawing wisdom from old Jewish writings and mystical Jewish books, numerous stories, and legends, the author brings us closer to and illuminates universal concepts (of Judaism) such as the soul, repentance, prayer, exile, suffering and death, injustice and forgiveness. It also talks about the relationship between mind, body, and spirit and about the power of what we choose, bringing, of course, essential truths about life. The path to Jewish meditation leads through thinking about oneself, so the author, in her clear and simple but poetic speech, writes about the depths of faith and God's presence in our world, also talks about her permeation with inner light and observing things with the inner eye. It is a book of meditation on spirituality, life, and love.Biblioteka Esej
POLITICAL PARTIES AND THE PUBLIC GOOD
No full textAutor problematizira odnos političkih stranaka i javnoga dobra. Polazi od pitanja je li pravno moguće obvezati stranke na djelovanje u korist javnoga dobra. Po svemu sudeći, to nije moguće zato što u demokraciji ne postoje nikakvi kriteriji koji bi se apriorno mogli uspostaviti kao obvezujuće norme. Javno dobro, naime, ovisi o elementarnim ustavnim rješenjima i općoj političkoj kulturi. U ovom smislu, autor prikazuje model monarhijske države. Prema toj se koncepciji javni interes može izvesti “odozgo”, tj. javni je interes rezultat emanacija “najviše” državne vlasti. U modernoj demokraciji, međutim, ne može se formirati opća volja bez stranaka. Brigu o zajednici vode ove organizacije koje su odgovorne više sebi samima nego cjelini. Na neki način, stranke predstavljaju opasnost za demokraciju, kao i za cijelu političku zajednicu. Autor postavlja pitanje: kako, i možemo li uopće, riješiti ovu dvojbu? Pozivajući se na Scheunera, Hessea, Emkea, Habermasa i Häberlea, odgovor vidi u postulatu da javni interes ne može biti samo stvar države nego svih članova političke zajednice. Stranke u suvremenoj pluralističkoj kulturi trebaju osvijestiti da im je primarna zadaća javno dobro koje ne smije biti u funkciji stranačkog života.The author looks into the relationship between political parties and the public good. He begins by asking whether it is legally possible to compel parties to work for the public good. It seems it is not since in democracy there are no criteria that might a priori be established as the binding norms. The public good, namely, depends on the fundamental constitutional solutions and the general political culture. In line with this, the author goes on to depict the model of the monarchical state. According to this model, the public interest may be derived “from above” i.e. the public interest is a result of the emanations of the “exalted” state authority. In modern democracy, however, it is not possible to shape the general will without parties, organizations more committed to their own interests than those of their political community on the whole. In a way, parties represent a danger for this democracy and the entire political community. The author asks: how, if at all, can we resolve this dilemma? Referring to Scheuner, Hesse, Emke, Habermas and Häberle, the author finds the answer in the postulate that the promotion of the public interest cannot be left solely to the state, but that all members of a political community should get involved. Parties in the contemporary pluralist culture ought to become aware that their primary task is the public good that is not in the function of party life
Village of Stara Podstrana - the Guardian of Tradition within Contemporary: the Ethnographic Study
No full textOvaj rad etnografska je studija jednog malenog mjesta koje odiše prošlosti i tradicijom terazmatra način na koji se ono nosi s tekovinama suvremenog svijeta. Tradicija, baština i nasljeđeoblikuju nas kao pojedince i izgrađuju naš identitet. Stvaraju niz simbola koji nas prate krozživot. Svi ti simboli kreiraju naš odnos prema društvu, prema svakodnevnom životu i premadrugim pojedincima. Tako je i sa selom. Pomalo zaboravljeno i marginalizirano, a u posljednjihnekoliko godina postaje privlačan faktor u turističkoj ponudi diljem svijeta i promovirapovratak prirodi, korijenima i samima sebi, zaborav stresa, umora i izazova svakodnevnogživota. Ljudi sa sela ljudi su neskloni inovacijama i promjeni, a sada su prvi u redu kad jeruralni turizam u pitanju. Selo više nije mjesto zaborava, baka i djeda, selo je obećavajućimost između tradicije i suvremenog. Tim temama bavi se i autorica ovog istraživanjapovezujući elemente tradicije i suvremenog u Staroj Podstrani - dragulju u očima svojihmještana koji je, i pod cijenu zarade, ne žele mijenjati.This paper, with its ethnographic approach presents one small place which breathes past andtradition and its fight with modern world currency. Tradition, heritage and legacy define us asindividuals and build our identity. They create symbols which follow us for lifetime. All thosesymbols create our relationships with society, everyday living and other individuals. That isalso the issue with the country. Little bit forgoten and on the edge of modern day life, for thelast few years it became an attractive factor in turistic offers arounfd the world and itpromotes returning to the nature, roots and ourselves, rest from stress, tire and challenges ofeveryday life. People from country are usually not very open towards inovation and changebut now they are first in line when the topic is tourism. Country is not the place of oblivion,grandmothers and grandfathers anymore, country is a promising bridge between tradition andmodernity. These are the topics the author of this research uses while connecting the elementsof tradition and modernity in Stara Podstrana - jewel in the eyes of its habitants who choosenot to change her even for the profit
anO2xia
No full textU morima, ispod granice prodora Sunčeve svjetlosti, leži golem neotkriveni svijet tame, a stvorenja koja tamo žive evolucijom su našla novi izvor svjetlosti u sebi samima. Po uzoru na njih, kroz spoj znanosti i imaginacije, stvarnosti i fikcije, kreirana je anO2xia, imaginarno bioluminiscentno biće koje simbolizira sve dosad neotkrivene i ugrožene morske organizme koji žive u tim dubinama. Budući da je čovjekovo destruktivno djelovanje uzrok smanjenja koncentracije kisika, biće na njegovo približavanje reagira iznenadnim bljeskom te potpunim nestajanjem u tami. Inspiriran znanstvenim istraživanjima i saznanjima, a potaknut autorovom fascinacijom raznolikošću oblika života, posebice mikroorganizama, rad komunicira s promatračem neposrednim doživljajem, s ciljem upozorenja na posljedice narušene ravnoteže u vodenim ekosustavima i osvještavanja važnosti očuvanja njihove bioraznolikosti.In the seas, below the penetration limit of sunlight, there lies a vast undiscovered world of darkness and the creatures that live there have evolved to find a new source of light in themselves. Modeled after them, through the combination of science and imagination, reality and fiction, the author created anO2xia, an imaginary bioluminescent creature that symbolizes all hitherto undiscovered and endangered marine organisms living in these depths. Because the destructive action of humans causes a decrease in oxygen concentration, the creature reacts to an approaching human with a sudden flash and then completely disappears in the darkness. Inspired by scientific research and knowledge, while driven by author’s own fascination with the diversity of life forms, especially microorganisms, the work communicates with the observer through immediate experience, with the aim of warning about the consequences of disturbed balance in aquatic ecosystems and raising awareness of the importance of preserving their biodiversity
Laudato si' and Justice. An Attempt at Drafting a Socio-Environmental Distribution of Goods
No full textOd mnoštva tema i pristupa koji se nude u diskutiranju enciklike pape Franje Laudato si′ autor izdvaja pojam pravednosti, kojim se rimski prvosvećenik često služi. Štoviše, u odgovoru na pitanje 'zašto svaki ekološki pristup mora uključivati socijalnu perspektivu?' papa Franjo zaključuje da su ekološka problematika i s njom siromaštvo kao eklatantni primjer nepravednih struktura zapanjujuće povezani. Da bi na što bolji način osvijetlio ovaj odnos, autor članka prodire u osnove filozofskog govora o pravednosti ističući pri tome njezina dva temeljna vida: pravednost u općem na jednoj i pravednost u užem smislu na drugoj strani. Kada govori o unutarnjem stavu razvijanja harmoničnih odnosa prema samima sebi, drugima, prirodi te konačno Bogu, tada papa Franjo, prema autoru, ima u vidu upravo pravednost u općem smislu, što u zasebnom poglavlju ovog priloga detaljno razlaže. Vezano uz drugu karakteristiku principa pravednosti, autor, ukazujući (ponovno) na filozofsko-socijalnu tradiciju pokazuje da se ona ostvaruje kroz dva poznata načela: komutativni i distributivni. Potonji distributivni (raspodjelni) princip pravednosti je vrlo poznat (poglavito u suvremenim političkim i socijalnim teorijama) i tiče se – kako i sam naslov govori – raspodjele dobara. Ovaj vid spominje direktno i papa Franjo ističući pri tome kako je jedan od uzroka ekološke problematike nepravedna raspodjela dobara što autor priloga iscrpno razlaže dovodeći ga u vezu s nekim suvremenim teorijama. Prilog završava autorovim ukazom o potrebi upotpunjenja pravednosti solidarnošću, što je pak conditio sine qua non jedne cjelovite ekologije kakvu je predstavio papa Franjo u svojoj enciklici.From a variety of topics and approaches that are offered in discussing Pope Francis' encyclical Laudato si' the author selects the concept of justice, which the Roman Pontiff frequently uses. Moreover, in response to the question 'why every environmental approach must include a social perspective?' Pope Francis concludes that the environmental issues and poverty as a clear example of unjust structures are strikingly connected. In order to shed as much light on this relationship, the author of the article immerses in the fundamentals of philosophical discourse about justice by pointing out its two fundamental aspects: justice in general on one side and justice in the narrow sense on the other. When discussing the inner attitude of developing harmonious relationships towards ourselves, others, nature, and finally God, then Pope Francis, according to the author, has in mind precisely justice in the general sense, which he explains in detail in a separate section of the article. Regarding the second characteristic of justice, the author, indicating (again) the philosophical-social tradition, shows that it is realized through two well-known principles: commutative and distributive. The latter distributive principle of justice is very well known (especially in contemporary political and social theories) and it concerns - as the title suggests - the distribution of goods. Pope Francis directly mentions this aspect, underlying that one of the causes of environmental issues lies in the unjust distribution of goods, which the author of the article analyzes in great detail by correlating it with some modern theories. The author concludes the article by indicating the need to complement justice with solidarity, which is a conditio sine qua non of a comprehensive ecology as presented by Pope Francis in his encyclical
Peter Paul Vergerio, Sr. – studia liberalia and education of a free man
No full textUza sve teškoće pozicioniranja humanizma unutar povijesnog okvira, neslaganja oko definiranja njegove naravi, izvora i temeljnih motiva, kao i odnosa spram tradicija mišljenja, uputnim se čini usmjeriti humanistima samima i kroz njihove radove pokušati detektirati onaj novum humanističkog svjetonazora. U tome smislu ovaj će se rad temeljiti na djelu jednog humanista »prve generacije« i pisca utjecajnog pedagogijskog traktata.
Petar Pavao Vergerije stariji (1370.–1444.), književnik, crkvenopolitički pisac i dužnosnik, na samome početku 15. stoljeća piše raspravu De ingenuis moribus ac liberalibus studiis koju bilježimo kao svojevrsnu prekretnicu u filozofskome shvaćanju odgoja. Humanistički program kakav nudi Vergerije, u mudrosti vidi rezultat studija cjelovitog znanja i ostvarenje slobode. Dijalog s tradicionalnim vrijednostima osnova je razumijevanja vlastitoga vremena i njegovih vrijednosti, te zahtijeva slobodan studij kao jedini dostojan slobodna čovjeka. Odgoj pritom treba služiti svakidašnjici, a misao biti potkrijepljena i dopunjena djelom. Iako cijenjen kao prvi humanistički pedagogijski traktat, konfrontiran s misaonim naslijeđem srednjovjekovlja, Vergerijevo djelo i samo nastaje na tragu tradicije; pristupajući mudrima i sam postaje učeniji. Utoliko će i ovaj rad nastojati smjestiti Vergerijevo djelo u kontekst vremena njegova nastanka, kao i naznačiti utjecaj koji je imalo na promoviranje humanističkog svjetonazora.Against all difficulties of positioning humanism in frames of history, disagreements about defining its nature, sources and grounding motives, and also its relation to philosophical tradition, it seems recommendable to rely on humanists themselves and by studying their works try to detect the novum of humanistic way of perceiving the world. With that aim, this paper will be based on work of a “first generation” humanist and a writer of influential pedagogical treatise. Peter Paul Vergerio, Sr. (1370–1444), a writer, religiously political author and a dignitary, at very beginning of the 15th century writes the treatise De ingenuis moribus ac liberalibus studiis which we note as a kind of a milestone in philosophical understanding of education. Humanistic programme, offered by Vergerio, treats wisdom as an outcome of study in comprehensive knowledge and as achievement of freedom. A dialogue with traditional values is basic for understanding proper time and its system of values, and it calls for a free study as the only one that is worthy of a free man. Education should then be in service of every day life, and the idea should be verified and completed by an action. Although appreciated as
the first humanistic pedagogical treatise, being confronted to intellectual inheritance of the Middle-Ages, Vergerio’s work itself originates from tradition; admitting to the wise, he himself becomes wiser. For that reason this paper will tend to place Vergerio’s work in context of time when it was created, and to note the influence it had on promoting humanistic way of perceiving the world
Istorijske pouke socijalnog pokreta u Poljskoj 1980.–1981.
No full textAutoričina namjera nije bila vrednovanje uspješnosti ili neuspjeha pokreta »Solidarnosti« u Poljskoj, temeljena uvjerenjem da je na sudionicima samima da to učine; umjesto toga, autorica pokušava formulirati izvjesne povijesne pouke na temelju tih iskustava, imajući u vidu suvremene društvene pokrete i njihove strategije. Sažimajući te povijesne pouke, autorica ističe sljedeće: (1) demistifikaciju iluzije o mogućim reformama odozgo, uz paralelno rekonstruiranje »realnog socijalizma« iznutra, suprotstavljajući mu novu strategiju »alternativnog društva« ili »društvene samoorganizacije«; (2) razaranje mita o hegemoniji jedne klase (diktatura proletarijata) kao mogućeg puta emancipacije, suprotstavljanjem zahtjeva za stvaranjem masovnog društvenog pokreta kao »povijesnog subjekta« rekonstruiran ja društva; (3) elitistički koncept radničkog pokreta je osporen, i umjesto toga nastaje masovna organizacija emancipiranih subjekata; (4) napušta se jednostrani koncept političke revolucije i zamjenjuje širim konceptom socijalne i kulturne revolucije, to jest, fokus se premiješta s mijenjanja prvenstveno strukture moći na duboke promjene u čitavom načinu života i komuniciranja; (5) mijenjanje taktike, koje rezultira iz noye strategije nazvane »novim evolucionizmom«, usmjerava pokret na pravno djelovanje utemeljeno na demokratskom komuniciranju, protivno nasilju i militarizaciji pokreta. Iz takve perspektive, poljski socijalni pokret otvorio je nove horizonte društvene renesanse, koji transcendiraju i granice građanskog reformizma, i revolucionarnih pokreta dosad orijentiranih isključivo na političke revolucije.The author's intention is not to evaluate merits and demerits of Solidarity movement in Poland, for as he believes it is to the participants themselves to do this; rather, the author attempts at formulating certain historical lessons on the basis of these experiences with regard to modern social movements and their strategies. In summarizing these historical lessons, the author makes the following points: 1. a demystification of the illusion on possible reforms from above while reconstructing the »really existing socialism« from within, by opposing a new strategy of an »alternative society«, or »society's self-organization «; 2. a demolition of the myth on one class hegemony (dictatorship of proletariat) as a possible road to emancipation, counterposing a request for the formation of a mass social movement as a »historical subject« of society’s reconstruction; 3. an elitist concept of the workers'movement is contested and a massive organization of emancipated subjects created instead; 4. the one-sided concept of political revolution is given up and replaced by a broader concept of social and cultural revolution, i. e. the focus is shifted from changing primarily the power structure, to the deep changes of the entire way of life and communications; 5. the changing tactics, which results from a new strategy called »new evolutionism«, orients the movement to the legal action based on democratic communications as against violence and militarization of the movement. Viewed from this perspective, Polish social movement opened new horizon for social renaissance transcending the boundaries of both bourgeois reformism, and revolutionary movements so far oriented to merely political revolutions
Religion and Faith. Universal Religious Experience and Christian Specificity According to Romano Guardini
No full textU ovom članku nastojat ćemo preispitati, doduše, u poprilično sažetom obliku, odnos između vjere i religije u spisima Romana Guardinija. Opće fenomenološko ozračje prve polovice XX. stoljeća, napose u Njemačkoj, gdje je Guardini proveo sav svoj vijek, sigurno je bitno pridonijelo njegovoj analizi religioznog iskustva. Pitanje koje se rađa iz analize pojma religije može se uzeti kao gledište za određivanje posebnosti kršćanske vjere jer ta posebnost nije izvan obzora antropološke analize. Rad je podijeljen u dva dijela. U prvom dijelu želimo osvijetliti povijesne pretpostavke pitanja odnosa između vjere i religije nastojeći prepoznati u Guardinijevim tekstovima ’nevidljive’ sugovornike s kojima vodi intelektualni dijalog (F. Schleiermacher, A. Harnack, K. Barth, R. Otto, G. van der Leeuw, M. Scheler i drugi). U drugom dijelu pokušat ćemo sustavno precizirati odnos između kršćanske vjere i općega religioznog iskustva. Taj odnos ilustrirat ćemo izlaganjima iz Guardinijevih dvaju temeljnih tekstova: Die Offenbarung i Religiöse Erfahrung und Glaube. On pokušava dva pristupa fenomenu religije, Schleiermacherov i Barthov, koji su, čini se, potpuno međusobno nespojivi, postaviti u jedan konstruktivni odnos, tako da na temelju njihovih teza gradi vlastitu viziju. Pretkršćanske i izvankršćanske religije, kao i naravna religioznost, nisu samo preludij povijesne Božje objave nego one imaju značenje u samima sebi te sadržavaju veliko bogatstvo iskustava, mitova i simbola koje kršćanstvo kao religija objave može zahvalno prihvatiti. Ipak, Guardini uvjerljivo pokazuje da se potpuni smisao cjelokupne naravne religioznosti otvara čovjeku tek u svjetlu Božje objave u Isusu Kristu.This article discusses, though in a very concise way, the relationship between faith and religion in the works of Romano Guardini. The general phenomenological atmosphere of the first half of the 20th century, especially in Germany where Guardini spent his life, has certainly contributed tremendously to his analysis of religious experience. The question that surfaces from an analysis of the concept of religion can be taken as a perspective that allows one to pinpoint the specificity of Christian faith, because that specificity is not beyond the horizon of the anthropological analysis. The article has been divided into two parts. In the first part the author aims to cast light on historical presuppositions of the issue of relationship between faith and religion, while trying to recognise ‘invisible’ interlocutors in Guardini’s texts, with whom this theologian led intellectual dialogue (F. Schleiermacher, A. Harnack, K. Barth, R. Otto, G. van der Leeuw, M. Scheler and others). In the second part the author attempts to systematically specify the relation between Christian faith and universal religious experience. This relationship will be illustrated by discourses fromtwo of Guardini’s fundamental texts: Die Offenbarung and Religiöse Erfahrung und Glaube. Guardini attempted to combine two approaches to the phenomenon of religion, Schleiermacher’s and Barth’s, which are, it seems, entirely incompatible, into one constructive relationship, so that he might use their theses to build his own vision. Pre-Christian and non-Christian religions, as well as natural religiosity, are not only a prelude to historical Divine revelation, but instead they have their own internal meaning and contain great richness of experience, myths, and symbols, which Christianity, as a religion of revelation, can gratefully accept. However, Guardini shows convincingly that the full meaning of the entire natural religiosity is disclosed to the human being only in light of the Divine revelation in Jesus Christ
