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1

EVEN THE INSTITUTE OF EXPERIMENTAL PSYCHOLOGY EVOLVES PSYCHOLOGY OF RELIGION

100%
Strizenec M.
Studia Psychologica
|
2007
|
vol. 49
|
issue 2
177-190
EN
The author has dealt with this problematic since 1990. Beside a few survey and the synthetic works based on foreign literature (i.e., on religiosity, spirituality, spiritual intelligence, fundamentalism and the concept of God), the empirical research was performed about the application of the foreign scales and questionnaires, the meaning of life, relation between personality and fundamentalism, personality and spirituality, and concept of a personal God, etc.
2

KORENE MILITANTNÉHO ISLAMU NA BLÍZKOM VÝCHODE

75%
Sorby K.
Studia Politica Slovaca: časopis pre politické vedy, najnovšie politické dejiny a medzinárodné vzťahy
|
2008
|
vol. 1
|
issue 2
74 – 90
EN
The new generation of radical Muslims is equally pessimistic as far as the state of Islam and Muslim society is concerned. However, its pessimism has been combined with radical revolutionary activity, which dismisses secular state and social order that have existed for several centuries as barbaric and godless. At the same time, it refuses the left wing policy, which helps to spread secular state power. This, as they believe, undermines the Islamic society, which had somehow maintained its autonomy until 19th century; instead, it offers its own alternative. They reject modernity and modernist apologetic Islam and insist on the return of Islam into active politics. They also refuse imported political ideas and are thus similar in approach to the first generation of the Muslim Brotherhood in the 1940s and 1950s. To them, Islam had never been democratic. All those who obey human laws are infidels and have to be fought against. They are also convinced that it is necesary to stand up against nationalists since these set the boundaries of territorial expression and prevent the expansion of radical Islam. The revival of Islam came as a result of general decadence in the Muslim countries. In the 1950s and 1960s, Islam was marginalised in the countries which had adhered to the principles of nationalism and socialism; political and economic collapse of these countries opened the door to the return of religion. Since 1970s, Islamic revival has taken on various forms. Common Muslims have revived Islamic rituals and social practices; intellectuals have turned away from an overtly European and Western way of thinking to Islamic roots. Islamic revival has also become a shelter for fundamentalists, who have sought Islamic revolution. Fundamentalists have refused to settle for the Islamisation of society; they have striven for an Islamic state. The new millitants have secretly planned to return all Muslims to a purer faith by introducing an Islamic law – Sharia.
3

ANARCHISM IN THE WORLD AND IN UKRAINE. ARTICLE 3. ANARCHIZM TODAY AND TOMORROW (Anarkhism u sviti ta v Ukraini. Stattia 3. Anarkhizm siohodni ta zavtra (period vid 1960-kh rokiv))

75%
Zhmyr V.
Філософська Думка
|
2010
|
issue 4
56-75
EN
This is the third article which continues to investigate the theme of anarchism in the world an in Ukraine ('Filosofska dumka', 2008, 4; 2009, 2), the issue of the new wave of anarchism starting from the sixties of 20th century is traced here. The influence of Daniel Guérin and Situationist International on students' rebellions in 1968 is analyzed. The article presents also the investigation of the main tactical and theoretical directions of the anarchistic movement of the early 21st century on the basis of the sources of the considered period. The author tries to keep within the bounds of the objective analysis. He comes to the conclusion that modern anarchism as a socio-philosophical doctrine does not overstep the bounds of its classical origins. In the next, fourth article the same approach is applied to Ukraine from 1991 up to now. The article contains also the analysis of socio-political situation in Ukraine presuming from the analysis of the contemporary theorists of anarchism abroad.
4
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POVAHA A RIZIKÁ FUNDAMENTALIZMU

75%
Lichner M.
Studia theologica
|
2013
|
vol. 15
|
issue 1
135–156
EN
The article attempts to discuss the question of fundamentalism. After having discussed the Latin roots of the word, it analyses its origin, its modern use and presents certain characteristics of fundamentalism. In the second part of the paper, the relationship between religion and fundamentalism is discussed. The origin of fundamentalism can be found in a lack of “basic trustfulness”. It consequently follows that a post-modern culture may be understood as an incubator of fundamentalism, the reason being that fundamentalism is a reactive system which has a fear of pluralism. This is applied to the Slovak context of racism. In conclusion we suggest certain tools against fundamentalism.
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