Autor u ovom tekstu pokusava da odgovori na pitanje o broju religioznih ljudi danas u dvema postkomunistickim i pravoslavnim zemljama, a potom i o broju pravoslavnih vernika u njima. U tom smislu se analiziraju brojni podaci iz empirijske evidencije uz upotrebu velikog broja indikatora o kojima se raspravlja u tekstu. Autor ih analizira prvo kao indikatore predstavne dimenzije religioznosti, zatim kao indikatore verovanja u dogmatsko jezgro hriscanstva, indikatore aktuelne crkveno-obredne prakse i kao indikatore tradicionalnog odnosa prema religiji i crkvi. Ovim (...) analizama autor nastoji da pronadje onoj kriterijum ili skup kriterijuma koji ce najbolje da izrazi religioznost stanovnistva na nekom prostoru. U toj analizi se identifikuju tri pristupa u ruskoj sociolosko-religioloskoj literaturi. Prvi je imenovan kao klasicni, pozitivisticki pristup, drugi kao postklasicni ili fenomenoloski a treci kao sinteticki. Zatim autor raspravlja o pojmu vezanosti ljudi za religiju i crkvu i indikatorima te vezanosti kao i o indeksima koji su socioloski pogodniji za ispitivanje religijsko-crkvenog kompleksa. Na kraju autor daje nekoliko metodoloskih uputstava za sociolosko iskustveno istrazivanje religioznosti. (shrink)

Considering this issue to be particularly significant as a research challenge for the sociologies of religion in the so-called post-socialist countries, the subject of this research has been to determine the character, status and direction of religious changes in predominantly orthodox territories of Yugoslavia and Russia that became evident in the last decade of the twentieth century marked by turbulent socio-political changes in those countries. With the subject of the research being defined in that way, the main goal of the (...) research has been to identify and examine basic tendencies in religious changes. Relying on the huge empirical material on the changes in question, an attempt has been made to precisely detect the scope of these changes in the various areas of religious, spiritual and social lives of people in the period of the so-called post-socialist transformation. Therefore, the goal of the research has not been just to determine the scope and direction of changes of religiousness with people, but also to try to set the above mentioned religious changes into the proper social context, which is the starting point in their theoretical explanation. Smatrajuci da je predlozena tema posebno znacajana kao istrazivacki izazov za sociologije religije u zemljama tzv. postsocijalizma, predmet ovog istrazivanja je odredjen kao utvrdjivanje karaktera, stanja i smera religijskih promena na pravoslavno dominantnim prostorima Jugoslavije i Rusije aktuelnim u poslednjem desetlecu burnih socijalno-politickih previranja u njima. U ovako odredjenom predmetu istrazivanja glavni zadatak istrazivanja sastoji se u identifikovanju i preispitivanju osnovnih tendencija u religijskim promenama. Oslanjajuci se na obiman empirijski materijal o pomenutim promenama, u radu treba uciniti pokusaj preciznog detektovanja obima tih promena u razlicitim sferama religijskog, duhovnog i drustvenog zivota mnostva ljudi u tzv. postsocijalistickoj transformaciji drustva. Stoga cilj istrazivanja nije samo utvrdjivanje obima i smera promena religioznosti gradjana, nego je jedan od glavnih ciljeva istrazivanja pokusaj smestanja navedenih religijskih promena u odgovarajuci drustveni kontekst od koga se polazi u njihovoj teorijskoj eksplikaciji. (shrink)

The author presents and analyses, in regard with the subject, the data from a systematic sociological research study of religiosity of the citizens of Serbia which is relevant for the Republic of Serbia without Kosovo and Metohija. The study named?Religiosity in Serbia and the EU integration process? was conducted twice, in 2010 and 2011, by the Christian Cultural Centre from Belgrade with the financial assistance of the Konrad Adenauer Foundation and the Center for European Studies from Brussels. Before analysing the (...) data, the author briefly discusses the various dimensions of religiosity. (shrink)

This paper discusses an important phase in Ludwig Wittgenstein’s analytic philosophy through a comparative examination of the profound correspondences that exist between his concept of silence and the poetics of another crucial authorial figure of the 20th century: James Joyce. Based on the hypothesis that there are striking resemblances between their early works, that is, between Joyce’s realistic short-story collection Dubliners and Wittgenstein’s Tractatus Logico-Philosophicus, the article employs mostly close-reading, analytical-interpretative and comparative methods. It argues that silence was an intentional (...) intellectual, aesthetic and ethical choice of both these authors, their way to preserve the autonomy of metaphysics and to honour the beauty of the unspoken. Starting from their common critical treatment of the habitual and largely alienated speech, the discussion connects Wittgenstein’s philosophical attitudes regarding the imprecision and inadequacy of every-day language and Joyce’s notion of ‘spiritual paralysis’ of the city-life, which he saw as the main motive for writing his collection about fin-desiècle Dublin. On the grounds of their shared views about the limits of words, behind which there are worlds that cannot be properly uttered, the idea of silence – or the highly significant narrative absence – grows to permeate the work of both. In the case of Wittgenstein, it is a call for a new philosophy, or anti-philosophy, which in negating metaphysics in effect preserves its independence from a discursive speech which cannot express it, whereas in the case of Joyce, correspondingly (and almost simultaneously), it is a quest for a new literary mode that will foreground a particular Modernist allusiveness, rhetoric of omission and deliberately incomplete, gnomonical narrative structures. (shrink)

Autor je zamislio da objavi tri teksta u tri sveske "Filozofije i drustva" u kojima ce, oslanjajuci se na stvorenu iskustvenu naucnu evidenciju, pokazati obim i stepen religioznosti nekih evropskih drustava, potom u posebnom tekstu ruski slucaj i na kraju religioznost i vezanost ljudi za religiju i crkvu u Srbiji. Ovakav sled objavljivanja ima svoju logiku: ocekujuci sprovodjenje empirijskog ispitivanja pod nazivom "Evropsko istrazivanje vrednosti" u gotovo svim evropskim zemljama, i po prvi put u Srbiji sredinom 2008. godine, autor zeli (...) da najpre prezentuje rezultate prethodnih socioloskih istrazivanja, reprezentativne za evropski prostor, a potom i za pravoslavni prostor u zemlji sa najvecim brojem pravoslavaca u svetu. Tako ce u poslednjem prilogu autor moci da komparira religijsku situaciju u Srbiji ne samo sa religioznom Evropom nego i sa religioznom pravoslavnom Rusijom. (shrink)

The paper looks at how Marxist humanists around the Yugoslav philosophical journal Praxis engaged with existentialist and phenomenological categories. After presenting the early 1950s critiques of existentialism in Yugoslavia, the paper considers how the categories used by the representatives of existentialism (and phenomenology) were interpreted and incorporated by Yugoslav Marxist humanists in the 1960s.

In this article I have dealt with empirical proofs for the Russian religious renaissance which came after the fall of the Soviet socialistic empire and carried on all through the nineties as a pro-religious consensus and a religious belief. Likewise, I have dealt with proofs suggesting certain limitations of the renaissance in question which manifested mainly in irregular fulfillment of religious duties. U ovom clanku autor se bavi empirijskim dokazima za rusku religioznu renesansu koja je nastupila nakon urusavanja sovjetske socijalisticke (...) imperije i kao proreligiozni konsenzus i religijsko verovanje odrzala se tokom 90-ih godina proslog veka. Takodje, autor se bavi i dokazima koji upucuju na izvesna ogranicenja pomenute renesanse, ponajvise izrazena kroz problematicnu redovnost ispunjavanja verskih duznosti. (shrink)

In the last decade and a half the process of desecularization has been undoubtedly verified in Serbia. Not only that the changes have been verified in the religious complex in general, but in traditional religious groups in particular as well. The revival of religiousness and people?s attachment to religion and church have been clearly proved in all aspects of religious life: in the areas of religious identification, doctrinaire religious beliefs and ritual religious practices. It should also be noted that in (...) times of extremely turbulent political and social changes in the Balkans, all traditional religious complexes, orthodox, catholic and Muslim, began forming close ties with political and state, public and binding domains, which was absolutely unthinkable of a decade and a half ago. Which leads us to the crucial question: can religion make a contribution to the process of integration coming form the surrounding countries as the imperative of foreign powers on one hand, and as the striving of the majority of population in all the post socialist countries in the Balkans on the other hand, or will it only cause damage and interfere with the process of integration of those societies into the European commonwealth of nations? This article discusses different opinions that view the traditional complexes of religion, language and nation as disruptive factors of modernization of the Balkan countries, as well as completely opposite opinions based on the experiences of traditional Islamic societies in which religion is not a factor that hinders their rapid modernization. U poslednjih petnaestak godina proces desekularizacije je u Srbiji nedvosmisleno empirijski verifikovan. Verifikovane su promene u religijskom kompleksu uopste, a posebno kod tradicionalnih religijskih zajednica. Revitalizacija religioznosti i vezanosti ljudi za religiju i crkvu jasno je dokazana u svim podrucjima religijskog zivota: u podrucju konfesionalnog religijskog identifikovanja, zatim doktrinarnih religijskih verovanja i u podrucju obredne religijske prakse. Takodje, u vremenu izuzetno burnih politickih i socijalnih promena na Balkanu, tradicionalni religijski kompleks, bilo pravoslavni, katolicki ili islamski, poceo je da stupa u tesnu vezu sa politickim i drzavnim, javnim i obavezujucim, sto je pre jedne i po decenije bilo potpuno nezamislivo. Odatle, presudno pitanje: moze li religija u tom vidu da doprinese integrativnim procesima koji dolaze iz okruzenja, sa jedne strane kao strani imperativi, sa druge strane kao teznja preteznog dela stanovnistva ovih balkanskih post socijalistickih drzava, ili ce samo da steti i presudno da ometa proces ulaska ovih drustava u evropsku porodicu naroda? Ovaj projekat treba da odgovori na pitanje: da li tradicionalni kompleks religije, jezika i nacije u balkanskim uslovima predstavlja otezavajucu okolnost za integraciju balkanskih drustava u Evropu ili ovaj tradicionalni kompleks nece biti tome smetnja, kao sto pokazuju neka iskustva tradicionalnih islamskih drustava u kojima religija nije faktor koji ometa njihovu ubrzanu modernizaciju. (shrink)

For the contemporary Serbian sociology of religion it is evident that the process of desecularization has been present on the social scene of Serbia in the last fifteen years. Sociologists have provided arguments for this claim based on data gathered in Serbia during this period. The religious changes in question have been empirically recorded in all aspects of attachment to religion and the church, that is, in aspects of religious identification, doctrinal beliefs and religious behavior. Certain political subjects and social (...) scientists feel that social life in Serbia is getting increasingly, and that religion and church are exerting influence within social fields they are not supposed to, if Serbia is to become a secular, democratic state. The paper analyzes some major conditions of the clericalization of the Serbian society. U savremenoj srpskoj sociologiji religije nije sporno da je u poslednjih petnaestak godina na drustvenoj sceni proces desekularizacije. Sociolozi su taj proces argumentovali pozivajuci se na iskustvenu evidenciju koja je za to vreme stvorena u Srbiji. Navedene religijske promene empirijski su evidentirane u svim segmentima vezanosti za religiju i crkvu, dakle: u segmentu religijskog identifikovanja, doktrinarnog verovanja i religijsko-obrednog ponasanja. Postoji misljenje nekih politickih subjekata i drustvenih naucnika da se drustveni zivot u Srbiji sve vise klerikalizuje i da religija i crkva ispoljavaju svoj uticaj tamo gde ne bi smelo da ga bude ukoliko Srbija treba da bude laicka, demokratksa drzava. U tekstu se analiziraju neki od vaznih uslova klerikalizacije drustva. (shrink)

The author presents and analyses, in regard with the subject, the data from a systematic sociological research study of religiosity of the citizens of Serbia which is relevant for the Republic of Serbia without Kosovo and Metohija. The study named?Religiosity in Serbia and the EU integration process? was conducted twice, in 2010 and 2011, by the Christian Cultural Centre from Belgrade with the financial assistance of the Konrad Adenauer Foundation and the Center for European Studies from Brussels. Before analysing the (...) data, the author briefly discusses the various dimensions of religiosity. (shrink)

Ovaj prilog je nastavak autorovog teksta iz proslog broja casopisa 'Filozofija i drustvo'. U prilogu autor razmatra evoluciju religijske svesti ruskog stanovnistva i medjusobni odnos drustva, religije i crkve predstavljajuci je u vidu svojevrsnog religijskog klatna. Ispitujuci kretanje pomenutog klatna autor analizira religijsku situaciju i vernicku strukturu carske, sovjetske i savremene Rusije. U tom dugom vremenskom periodu mogu se postulirati tri tipa vernicke strukture: stabilna vernicku strukturu dorevolucionarne Rusije, destabilizovana vernicka strukture u sovjetsko vreme, restabilizovana struktura tokom 90-ih godina proslog (...) veka i nova stabilizovana vernicka struktura poslednjih godina. (shrink)

Ovaj tekst je poslednji prilog teme iz naslova i nastavak dva prethodna autorova teksta objavljena u ovom casopisu. U prilogu se razmatra evolucija religijske situacije, pre svega vezana za pravoslavlje, u Srbiji tokom proslog veka i u prvoj deceniji ovog veka. Religijska situacija u tako dugom vremenskom periodu uvek se razmatra u kontekstu globalnog srpskog drustva a poslednjih godina i u komparaciji sa religioznom Evropom i Rusijom.

Ovaj prilog ima tri celine. U prvoj celini autor razmatra dva teorijska okvira tumacenja povratka i revitalizacije religije u Srbiji. Prvi okvir tice se religije kao javne ustanove i podrazumeva logiku medjusobnog podupiranja religijskih i nereligijskih faktora a drugi okvir podrazumeva logiku samostalne, unutrasnje religijske obnove koja izvire iz same srzi religije i crkve kao bozje ustanove i individualne duhovne potrebe vernika za poboznoscu. U drugoj celini autor iznosi dva razlicita tumacenja podataka iz empirijske evidencije koja je poslednjih trideset godina (...) stvorena o vezanosti ljudi za religiju i crkvu u Srbiji. U trecoj celini se uporedjuju socio-demografske karakteristike religioznih ljudi od pre dvadeset i pet godina sa karakteristikama savremenih vernika. (shrink)

In this article the author has presented several important issues regarding the sociology of religion, but primarily the issue of the sociologically acceptable definition of religion both in theoretical and empirical research. Bearing in mind the sociology of religion in former Yugoslavia the author has first discussed the possibility of a general definition of the sociology of religion, but has stated the opposite view as well. Then he has dealt with the two basic approaches towards religion and two general definitions (...) of sociology, namely substantial and functional ones. Finally the author has tried to define the religiousness in terms of sociological empirical research of human attachment to religion and church in post-socialism. U ovom clanku autor izlaze nekoliko osnovnih problema u sociologiji religije a prvenstveno problem oko socioloski prihvatljive definicije religije, i to ne samo za teorijska nego iza iskustvena istrazivanja. Imajuci na umu sociologiju religije bivse SFRJ, na prvom mestu se razmatra mogucnost opste definicije religije, ali se iznosi i suprotno stanoviste. Potom se diskutuje o dva temeljna pristupa religiji i o dve opste definicije religije supstantivnoj i funkcionalistickoj. Na kraju se definise religioznost u kontekstu socioloskog iskustvenog istrazivanja vezanosti ljudi za religiju i crkvu u post socijalizmu.. (shrink)