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1

BYZANTSKÁ RÍŠA A ANTIOCHIJSKÉ KNIEŽATSTVO ZA VLÁDY JÁNA II. KOMNENA (1118 – 1143)

100%
Konečný M.
Historický časopis (Historical Journal)
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2013
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vol. 61
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issue 2
207 – 225
EN
This contribution is about the eastern policy of the famous Byzantine emperor, John II. Komnenos (1118 – 1143) and his relations with crusaders in the Near East. In the first part the author briefly describes the political situation in the Near East in the 11th century after the accession of the Emperor Alexios Komnenos in 1081 and the development of the city of Antioch. Antioch was one of the most important cities for the Byzantines and to acquire it was a major goal for the Emperor Alexios and his son John II. The main part of this article chronologically describes two campaigns of John II. to Antioch and their results. The sudden death of the Emperor in Cilicia (1143) put a stop to the Byzantine offensive and saved Antioch from occupation.
2

KORENE MILITANTNÉHO ISLAMU NA BLÍZKOM VÝCHODE

75%
Sorby K.
Studia Politica Slovaca: časopis pre politické vedy, najnovšie politické dejiny a medzinárodné vzťahy
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2008
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vol. 1
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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

ON THE PROBLEM OF SACRED SPACE: SOLOMON´S TEMPLE IN JERUSALEM ANDTEMPLE-PALACE IN FENGCHU (CHINA) AROUND 1000 B.C. (A COMPARATIVE STUDY)

75%
Gálik M.
Asian and African Studies
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2017
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vol. 26
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issue 2
319 – 349
EN
The aim of this essay is to present a study about the problem of sacred space in comparing Solomon´s Temple in Jerusalem and the temple-palace in Fengchu (China) around 1000 B.C. and later, together with the situation in the Near Eastern countries, Sumer, Assyria, Canaan (Levant), their writings and concrete buildings. Sacred continua both in sacred space and partly also sacred time in Mesopotamia, Canaan, Judah, Israel, and China are studied here on the basis of available material between approximately 1000 B.C. up to about 450 B.C. The choice of the studied material was selected in order to see the differences between the understandings of the sacred space in the countries of Near East and in China in times when there were no relations between them. This essay points to the differences in the Chinese situation which was very different from that of Hebrew tradition. If sacred space and also sacred time was with the exception at the end of the Shang Dynasty in high esteem in the first up to about the first half of the 1st cent. B.C, and then a more secular approach was acknowledged, among the Hebrews the theocracy of God became to be absolute.
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