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U radu se ispituje društvena teorija Lestera Franka Warda, jednoga od najznačajnijih predstavnika rane američke društvene teorije, s posebnim naglaskom na njegovu koncepciju države, koja se može smatrati hegelijanskom. U prvom dijelu rada dan je kraći osvrt na ranu američku društvenu teoriju: njezine osnovne karakteristike; pitanja koja su bila glavni predmet promatranja u tom razdoblju razvoja sociologije u Sjedinjenim Američkim Državama i njezine najznačajnije predstavnike. U daljnjem tekstu, analiziraju se osnovne karakteristike Wardove društvene teorije. Tako se ističe da je ona: pojmovno naslonjena na prirodne znanosti, utemeljena na razlikovanju čiste i primijenjene sociologije, sistematska, progresivna i naklonjena društvenim reformama. Ona je bila suprotstavljena individualističkoj tradiciji i predstavljala je svojevrsni zaokret prema kolektivizmu. Njegova teorija počivala je na vjerovanju da ljudski um može upravljati društvenim napretkom i da poredak koji se temeljio na socijalnim nejednakostima te bio produkt doktrine laissez-faire ne može osigurati slobodu i blagostanje. Osnovna institucija koja je to u stanju učiniti jest država, tako da je središnji dio rada posvećen upravo shvaćanju države Lestera F. Warda, koje je okarakterizirano kao hegelijansko. U tom dijelu iznose se ključna obilježja Wardove koncepcije države i vrši usporedba s teorijom etičke države, koja je dana u okviru Hegelove filozofije objektivnoga duha – filozofije prava i filozofije povijesti. Na kraju, ističe se da je Wardova teorija, iako je po nekim svojim karakteristikama bila atipična za američku društvenu teoriju, ukazala na opći pravac daljnjega razvoja društvenih prilika prema eri kolektivizma., This paper examines the social theory of Lester Frank Ward, one of the most significant representatives of early American social theory, with particular attention to his conception of the state, which can be described as Hegelian. The first part of the paper gives a brief overview of early American social theory: its basic features, the issues that were the focus of attention during this period in the development of sociology in the US, and its most significant representatives. The basic features of Ward’s social theory are then presented and examined in more detail. It is pointed out that it is: conceptual and essentially based on the natural sciences; based on the distinction between pure and applied sociology; systematic; supportive of progressive and pro-social reforms. It was directed against the individualist tradition. His theory was based on the belief that the human mind can direct social progress and that the order based on social inequalities, which is a product of the laissez-faire doctrine, cannot guarantee freedom and prosperity. The fundamental institution capable of doing so is the state. Therefore, the central part of this paper is devoted to his conception of the state and makes a comparison with Hegel’s theory of the ethical state contained in Hegel’s philosophy of objective spirit – philosophy of law and philosophy of history. It concludes by pointing out that Ward’s theory indicated the general direction of development of social circumstances towards the era of collectivism, and was also atypical of American social theory in some of its features.

Religious Education at Schools in Montenegro

Religion, as a social phenomenon, has not always played a central role all societies throughout all times. The period after the Second World War is characterized as such a period. Here religion lost in many modernized societies much of its former social significance. This development was closely bound to the growing atheism and secularism. We argue in this article that religion has been eroded by a series of social transformation. Namely, the industrialization, urbanization, large scale wars, state’s ideological pressure leading to a lack of religious infrastructure and education. Transformation that all could be encapsulated as a sort of modernization. Numerous sociologists of religion has until recently to some level glorified the end of religion in modernity. However this seems to have been a premature conclusion. In the late eighties and the nineties the social and cultural reality, as wells as the states support to religion, changed, among other reasons, because of new economic and political developments – e.g. in Eastern Europe. Whether by accident or not, in the period after the fall of communism, religion has became revitalized on the social stage. The revitalization of religion trajects along the same line as globalization and neoliberalism. These two phenomenon seem to have changed the foundations of identity, which in turn affects religion, because religion is often used to form the sense of identity and identification. This article take a deeper look into, how neo-liberalism and globalization has affected religiosity in order to pin out the central determinants and their effect on religiosity., Religion, as a social phenomenon, has not always played a central role all societies throughout all times. The period after the Second World War is characterized as such a period. Here religion lost in many modernized societies much of its former social significance. This development was closely bound to the growing atheism and secularism. We argue in this article that religion has been eroded by a series of social transformation. Namely, the industrialization, urbanization, large scale wars, state’s ideological pressure leading to a lack of religious infrastructure and education. Transformation that all could be encapsulated as a sort of modernization. Numerous sociologists of religion has until recently to some level glorified the end of religion in modernity. However this seems to have been a premature conclusion. In the late eighties and the nineties the social and cultural reality, as wells as the states support to religion, changed, among other reasons, because of new economic and political developments – e.g. in Eastern Europe. Whether by accident or not, in the period after the fall of communism, religion has became revitalized on the social stage. The revitalization of religion trajects along the same line as globalization and neoliberalism. These two phenomenon seem to have changed the foundations of identity, which in turn affects religion, because religion is often used to form the sense of identity and identification. This article take a deeper look into, how neo-liberalism and globalization has affected religiosity in order to pin out the central determinants and their effect on religiosity.

Polazeći od osnovnih metodoloških principa, rad smo uslovno podijelili na teorijski i praktični (empirijski) dio. U teorijskom dijelu rada je prikazana divergentnost oko definisanja religije, razlike između religije kao šire i religioznosti kao uže kategorije, kao i osvrt na indikatore koji se tiču istraživanja religioznosti. Otuda, u teorijskom dijelu koji se tiče definisanja pojma religije, nastojali smo da apodiktično konsolidujemo divergentnost koja se javlja pri formiranju preciznije odrednice ovog pojma, u jedan strukturiran zbir koji bi bio upotrebljiv za dalju angažovanost u nauci. U dijelu rada koji se odnosi na proces sekularizacije, pažnju smo usredsredili na definisanje ovog pojma, etimološki korjen riječi, kao i na hronološki osvrt procesa sekularizaciji u republikama bivše SFRJ, s posebnim osvrtom na Crnu Goru. Teorijskim osvrtom željeli smo da iznova analiziramo proces sekularizacije. Kako je sekularizacija sociološko pitanje par excellance, naša analiza ovog pojma osvježena je nekim novijim teorijama i razmišljanjima. Analizirajući i hronološki posmatrajući proces sekularizacije u Crnoj Gori, koherentno smo konsolidovali teorijski sa praktičnim dijelom rada, a koji se odnosi na religioznost mladih u Crnoj Gori. Podrobnom analizom ranijih empirijskih istraživanja, nalazimo da je Crna Gora specifična sredina, bar kada je riječ o religioznosti, u poređenju sa republikama bivše SFRJ. Iz analize koherentne elaboracije socioloških istraživanja, zaključujemo da je područje Crne Gore bilo izrazito sekularizovano, a od devedesetih godina na ovom području dolazi do desekularizacije i revitalizacije religije, tj. do povratku religije i povratku religijama. U empirijskom dijelu, usredsredili smo se na istraživanje religioznosti mladih u Crnoj Gori. Našu istraživačku pažnju smo zadržali na religioznost mladih (pravoslavne i rimokatoličke konfesije, kao i islamske vjerske zajednice), zato što smo imali na umu činjenicu da je proces desekularizacije društva i revit, Beginning with the basic methodological principles, we have conditionally divided the work into theoretical and practical (empiric) part. In a theoretical part of the work, a divergence of defining religion is shown, a difference between religion as a broader and narrower category, as well as review of the indicators concerning a study of religiousness. Therefore, in a theoretical part which is about defining a term (notion) of religion, we have strived to apodictically consolidate divergence which appears when forming a precise determination of this term, into a structured sum which would be useful for the further engagement in science. In the other part of the work which refers to the process of secularization, we have focused our attention to defining of this term, etymologic root of the word, as well as chronological review of the process to secularization in republics of former SFRY, with special reference to Montenegro. Using this theoretical review, our intention was to analyze the process of secularization all over again. Given the fact that secularization is a sociological question par excellance, our analysis of this term is refreshed by some new theories and opinions. By analyzing and chronologically observing the process of secularization in Montenegro, we have coherently consolidated theoretical with practical part of the work, which is related to religiousness of youth in Montenegro. By detailed analysis of earlier empirical studies, we find that Montenegro is a specific environment, at least when conserning religiousness, compared to other republics of former SFRY. From the analysis of coherent elaboration of sociological studies, we conclude that the area of Montenegro was highly secularized, and back from the nineties there appeared dissecularization and revitalization of religion, ie returning of religion and returning to religions. In the empiric part, we have focused on study of religious youth in Montenegro. We have maintaned our attention to re