Due to COVID-19 pandemic caused by the virus SARS-CoV-2, in the spring of 2020 Republic of Croatia imposed a lockdown, which included a measure of transferring the educational process on all educational levels from classroom to distance education. Characteristics of learning in higher education during the lockdown were identical to those pertaining to online learning. Aiming to determine the attitudes of students of Josip Juraj Strossmayer University of Osijek towards online learning and the factors affecting their attitudes, we have conducted (...) a quantitative research. In so doing, we have collected the data using the surveying method on a convenient sample via Internet. The results have shown that students have a slightly negative attitude towards online learning, provided that students who have used online learning tools more frequently before the pandemic have a more positive attitude towards it. By applying the technology acceptance model, we have confirmed the indirect correlation between the perceived ease of use of online learning tools and the attitude towards online learning with a strong mediation effect of perceived usefulness of online learning. (shrink)

Suvremena multikulturna društva velikim se dijelom okviruju u smislu proceduralne prije nego supstantivne etike, naglašavajući ispravnost umjesto dobrote, te uzdižu toleranciju kao ključnu vrijednost. No to ne može sâmo zamijeniti supstantivnu i motivacijsku normu dobroga života te se može iskusiti kao gubitak, otuđenje građana. Isto tako neće uspjeti suočiti se s granicama prihvatljivog djelovanja, neuvjetovanošću povezanom s moralnim gledištem. Klasična tradicija u etici, koja predlaže normu ljudskog blagostanja, može se ponovno izraziti kako bi iznijela na vidjelo ovu neuvjetovanost. Ukazat ću (...) na korisnost suprotne tradicije etičkog rasuđivanja u vidu proporcionalnosti, primjerice u slučaju ratne etike, te razmotriti alternativni koncept demokracije ne pod vidom formalnih i supstantivnih prava, nego etike participacije.Contemporary multicultural societies for the most part frame themselves in terms of a procedural rather than substantive ethics, by emphasizing rightness rather than goodness, and elevate tolerance to key value. But this cannot of itself replace a substantive and motivating norm of the good life and can be experienced as a loss, disaffecting citizens. It will also fail to confront the limits of acceptable action, the unconditionality associated with the moral point of view. The classical tradition in ethics, proposing a norm of human flourishing, can be re-expressed to bring out this unconditionality. I point to the counter tradition of ethical reasoning in terms of proportionality, exampled in the case of war ethics, as useful and draw on an alternative concept of democracy in terms not of formal or substantive rights but of an ethic of participation.Gegenwärtige multikulturelle Gesellschaften gestalten sich zumeist unter dem Aspekt der eher prozeduralen als materialen Ethik, indem sie die Richtigkeit anstelle der Güte herausheben, und werten die Toleranz zum Schlüsselwert auf. Dies per se vermag es immerhin nicht, die materiale und motivierende Norm des guten Lebens zu ersetzen, dagegen kann es als Verlust, als Bürgerentfremdung verspürt werden. Es versagt desgleichen in der Konfrontierung mit den Limits des akzeptablen Handelns, mit der moralitätsbetreffenden Bedingungslosigkeit. Die klassische Gepflogenheit in der Ethik, welche einen Maßstab der Menschheitsblüte nahelegt, kann wieder dargetan werden, um auf diese Bedingungslosigkeit Nachdruck zu legen. Ich deute auf die Nützlichkeit einer Gegentradition der ethischen Erwägung hin, aus der Perspektive der Proportionalität, exempli causa in der Angelegenheit der Kriegsethik, und stelle ein alternatives Demokratieschema auf, nicht im Sinne der formalen bzw. substantiven Rechte, sondern von der Ethik der Partizipation her. (shrink)