Yugoslavia officially recognized major religious communities, including the Roman Catholic and Orthodox Churches and the Islamic community, while around fifty smaller, unrecognized groups also existed by the 1960s. This study examines state laws and the development of two such communities – Jehovah’s Witnesses and the Bahá’í community. Despite a legal framework that guaranteed religious freedom, including the separation of church and state and protection from coercion, the reality was shaped by tensions between government policies and religious groups. This analysis explores how national identity, legal compliance, and ideological alignment with the state influenced the treatment of smaller religious communities within Yugoslavia’s broader framework of religious freedom.
This article presents the concept and dynamics of secularization policies and the atheization process in Montenegrin society following World War II. The process of secularization began with the Communist Party’s rise to power and had its most significant manifestations until the mid-1950s. In this research, in addition to the specific secularization policies of the communist authorities, an analysis of the relationship of the state, that is, the communist authorities, towards the religious communities in Montenegro is given. Montenegro was the Yugoslav republic in which the process of atheization and secularization took place most intensively in relation to the federal level. The research presented in the article also includes an analysis of the results of the secularization of the three largest religious communities in Montenegro.
This paper examines the application of the Act on the Removal of the Veil (Zar and Feredža) in the Gora region in the mid-20th century. Gora is a mountainous area located between the peaks of Šarplanina, Koritnik, and Korab. In administrative terms, it includes the borough of Dragaš and 18 villages. The Act on the Removal of the Veil came into effect in the People’s Republic of Serbia in 1951 and can be seen as an extremely radical step by the communist government. Its application involved the prohibition of wearing garments that Muslim women used to cover their heads and bodies. With this Act, two ideals of communist governance were promoted – the emancipation of women and the achievement of gender equality. According to the memories of the people from Gora, the Act had a very traumatic effect on many women in the Gorani community. It primarily disrupted the continuity of a centuries-old tradition of wearing headscarves and terlik, which also expressed the marital status of women within the Gorani community. This paper starts from the assumption that the ban on covering represents a strategy for promoting secular political ideologies, while highlighting the limitation of religious freedoms. The Act on the Removal of the Veil is analysed within the framework of a state-imposed process of secularization in the local community.
Particularly in comparison with the neighbouring republic of Croatia, where the ethnicization of religion, beginning in the early 1970s, was rather pronounced, relations between the Catholic Church and state authorities in Slovenia – the northernmost republic of Yugoslavia – remained relatively calm and cooperative throughout the late socialist period. Based on an analysis of a wide range of public and archival documents, this paper demonstrates how Slovenian religious policy was proposed as a sophisticated example of how believers could be successfully integrated into modern socialist society, and was presented as such to Vatican diplomats, international experts, and foreign journalists. Up until 1990, the communication between Party officials and the Church hierarchy conveyed a distinct tone of courtesy, and local priests generally encountered a supportive or at least unobstructive attitude when, for instance, proposing the construction of new churches. At the same time, however, the more independent intellectuals, Catholics and Marxists alike, who urged the Party to abandon its orthodox Marxist-Leninist understanding of religion in favour of a genuine dialogue, were marginalized. Thus, a proper debate about a topic so essential for socialist secular society never took place, and the late socialist religious policy left behind an ambiguous legacy.
The paper examines Serbian press coverage of the resurgence of Eastern Orthodoxy in Serbia during the 1980s. It is based on an analysis of the most influential daily, weekly, and monthly newspapers and magazines printed in Serbia between 1980 and 1990. The research aims to reconstruct perceptions of the revival of religiosity in Serbia during this period and to identify its root causes. The research showed a close causal connection between the change in public perception of religion, that is, the revival of religiosity in Serbia, and the changed political environment in former Yugoslavia in the 1980s. The research suggests that the escalation of tensions in Kosovo triggered the ethnic mobilization of Serbian society and consequently strengthened the influence of the Serbian Orthodox Church in Serbia in the late 1980s.
The global emergence of Charismatic Christianity ought to be regarded as one of the most consequential phenomena in contemporary history. With estimates reaching as high as 700 million adherents, Charismatics from various denominations have heralded the emergence of Global Christianity. Their considerable popularity has prompted numerous scholarly analyses aimed at elucidating the factors contributing to the emergence of Charismatic Christianity. Social scientists often elaborate on functionalist explanations, suggesting that the popularity of Charismatics can be understood through varying responses to social modernisation. Such explanations, however, frequently neglect the theological innovations inherent to Charismatic Christianity, which garners greater focus from theologians. Among them, Harvey Cox notably asserted that the widespread appeal of Charismatic Christianity can be attributed to its embodiment of experiential primal spirituality. Cox elaborated on three dimensions of Charismatic Christianity as a manifestation of primal spirituality: primal speech, primal piety, and primal hope. The objective of this article is to elucidate Cox’s argument and to examine the advantages of this approach while also offering insights derived from fieldwork conducted among Charismatics in Slovenia. The article posits that Cox’s approach merits appreciation among social scientists, as it identifies unique characteristics of Charismatic spirituality, while also acknowledging its limitations.
The rapid development of digital technology is also bringing changes to the experience of mortality and transcendence. New possibilities for prolonging life and the promise of immortality are prompting a reevaluation of who human beings truly are and what path of development they should take to preserve the possibility of living with dignity in the future. In the first part, I critically evaluate Yuval Harari’s provocative work Homo Deus, which suggests a transition from conditio humana to conditio posthumana, which is marked by desires for immortality, happiness, and divinity. He believes that algorithms play a central role in digital culture and are gaining increasing trust among people. A view called dataism is gaining prominence, which posits that all of reality is merely a collection of data. In the second part, I contrast this view with Hans Jonas’s philosophy of the organism, which sees the living organism as a paradigm of being. The living organism cannot be reduced to data, and therefore, the whole of reality transcends the data level. An essential part of a living being is its mortality, which Jonas understands as both a burden and a blessing: without death, there is no new life. The last section is devoted to theological reflection on the dual character of human life alongside the first three chapters of Genesis. The fundamental biblical truth is that humanity is created in the image of God, which means that they are created transient, vulnerable, and mortal, but at the same time transcended and called to eternity. The basic thesis of this paper is that mortality is part of that human being created in God’s image and that it is within our physicality and transience that we experience the longing to transcend this world and to seek eternity. Faith in a personal God, within the context of reductionist dataism, frees one from being trapped in the determinism of algorithms and gives one the courage to make responsible choices for the future of humanity.
Humanistic Buddhism usually implements Buddhist ideas every day to advance social harmony and personal satisfaction. With an emphasis on three main aspects—individual, universal, and transcendental—and six of its features, this paper investigates the beliefs and practices, local support, and obstacles that Humanistic Buddhism in Thailand encounters. Using a mixed-method approach, this study gathers quantitative data using questionnaires distributed to 400 respondents at two sites in Thailand: the Tzu Chi Foundation in Bangkok and Fo Guang Shan. In-depth interviews also involved thirty respondents—religious leaders, community members, Buddhist scholars engaged in Humanistic Buddhism, and so forth. The results revealed that the beliefs and practices of Humanistic Buddhism were consistent with the three dimensions of the tradition. Three primary challenges in the practice of Humanistic Buddhism in Thailand involved: (1) the resolution of internal conflicts, (2) the promotion of compassion in social relations, and (3) the management of existential issues. This study recommends a multifaceted approach to policy development that promotes the sustainability of humanistic Buddhist practices in Thailand to amplify the roles of Buddhist organizations in community welfare and promote collaboration among Buddhist, governmental, and civil society institutions.
Vključevanje umetne inteligence (UI) v pedagoški proces postaja vse bolj aktualno in neizogibno, kar odpira številna vprašanja glede njenega vpliva na kakovost poučevanja in učenja. Članek obravnava prednosti, slabosti in izzive, s katerimi se soočajo vzgojno-izobraževalni delavci pri uporabi UI v sodobnem učnem okolju. Med ugotovljenimi prednostmi izstopajo personalizacija učenja, razlaga kompleksnih pojmov, večja angažiranost študentov in podpora pri pripravi učnih vsebin. Hkrati se pojavljajo pomisleki glede pravilnosti informacij, tveganja plagiatorstva, odvisnosti od tehnologije in izgube medosebnega stika. Raziskave kažejo, da so za uspešno integracijo UI nujne strokovna usposobljenost učiteljev, ustrezna infrastruktura in kritična refleksija o etičnih vidikih. Članek se osredinja na ključno vprašanje, ali lahko premišljena uporaba UI prispeva k boljšim učnim izidom, ne da bi pri tem ogrozila humani vidik izobraževanja.
This article examines a cultural reversal in the logic of escapism: whereas virtuality once served as a refuge from the burdens of reality, it is now increasingly experienced as the domain from which individuals seek escape. Practices such as digital detoxes, offline retreats, and slow living signal more than technological fatigue—they reveal a deeper existential longing. Through a phenomenological lens, this article identifies the experiential qualities people seek in their retreat from virtual life: silence, solitude, interiority, timelessness, and non-responsiveness. These characteristics closely parallel the structure of religious experience across traditions. Rather than returning to a pre-digital world, today’s disconnection practices often reflect a search for a different mode of experience—one that resists algorithmic logic, commodification, and performative visibility. Paradoxically, even these retreats are often documented and shared online, reproducing the very conditions from which they aim to depart. Still, this movement suggests something significant: a largely unarticulated yet widespread desire for depth, stillness, and meaning. This article argues that contemporary escapism, though secular in form, reveals an implicit re-engagement with the sacred—less as belief or doctrine, and more as a structure of experience.
Social networks and the digital competence of new generations create parallel spaces and search for new approaches in the religious sphere, which produce religious innovations based on alternative interpretations of traditional religious systems. This article highlights the example of Salafist online influencers who are shaping new dynamics among Muslim communities, including in Europe, and who often do not listen to the simultaneous consensus of all societal actors or do not participate (voluntarily or otherwise) in defining the basic principles or constitutive values of (European) societies. The aim of this article is to draw attention to the recognition of the diversification and dynamics within Muslim communities in Europe today, with a particular focus on the rise of Salafi influencers who use social networks to spread their ideas and recruit followers. Our thesis is that social networks and the digital literacy of the new generations (especially Generation Z) create a parallel space that is alternative and often does not listen to the simultaneous consensus of all social actors. Salafist online influencers, who help shape the new dynamics between Muslim communities, including in Europe, often increase the tensions within Muslim communities and with European society in a broader sense.
This article examines the speculative potential of designing a spiritually attuned artificial intelligence platform capable of supporting processes of meaning-making, fostering conditions conducive to emotional resonance, and assisting in the discovery of intrinsic values across diverse spiritual orientations. Situated within the socio-cultural context of late modernity—marked by the rationalization of life-worlds, increased individualization, and the erosion of traditional frameworks of meaning—we interpret the renewed emphasis on spirituality, emotional and embodied experience, as well as interiority, as indicative of a broader re-engagement with right-hemisphere cognitive modes, as theorized by Iain McGilchrist. Rather than conceptualizing AI as a surrogate for spiritual experience or communal belonging, we explore whether this fundamentally left-hemisphere technological artifact could paradoxically be reconfigured to facilitate holistic perception, existential reflection, and prosocial engagement. Acknowledging the ethical complexities and epistemological constraints of such a vision, we propose a theoretical model for a digital interface that does not prescribe, but invites; that does not instruct, but listens. We conclude by posing a critical question: Can artificial intelligence, when sensitively designed, contribute to the re-enchantment of human experience—not by transmitting meaning, but by enabling deeper forms of dialogical presence?
Empathy, the ability to understand and share the experience of another, is traditionally understood as a cornerstone of interpersonal relationships and social cohesion. However, in the age of digital communication and the increasing virtualization of interactions, important questions arise about the nature, expression, and impact of empathy. The development of digital technology and the ubiquity of the internet are changing the way we interact and communicate with each other, with the physical aspect increasingly disappearing. Although digital tools allow us to make contact quickly and efficiently, concerns are being raised about the impact of these forms of communication on the quality of interpersonal relationships. Digital communication is often text-based, asynchronous, and often anonymous, which reduces the presence of physical and social signs that are essential for a classic empathic experience. Against this backdrop, the discussion of empathy in the context of digital depersonalization requires a holistic approach that encompasses philosophical, psychological, and other perspectives. In this paper, we will address the challenges of empathy based on physicality and direct interpersonal contact, which are often diminished or absent in digital communication. This absence reduces the possibility of a full empathic experience and promotes the phenomenon of depersonalization.
Through the critical lens of theological ecofeminism, this article offers a nuanced analysis of the concept of the (emotional) cyborg, interrogating how the integration of technology into human (emotional) life reshapes individual identity, affective experience, and social relationality. Central to this inquiry are the dynamics of human interaction with affective computing and artificial emotional intelligence, broadly defined as technological systems capable of mimicking, interpreting, simulating, and responding to human emotions. As developments in artificial intelligence and biotechnology continue to advance, the boundary between human and machine becomes increasingly porous. Within this context, the figure of the emotional cyborg emerges as a compelling framework for examining the transformation of human emotion and connection in technologically mediated environments. This investigation is situated within broader socio-cultural concerns, particularly the contemporary quest for authenticity in a hyperconnected world, where digital interactions frequently eclipse embodied, face-to-face communication. Drawing on posthumanist and critical ecofeminist theory, this article explores the implications of the entanglement between human and artificial emotional intelligence. Among the key concerns are the potential for emotional alienation, the erosion of empathy and emotional literacy, and the commodification of affective life. In addition, the analysis engages with the implications of these shifts for pressing contemporary issues, including mental health, social isolation, and the reconfiguration of community and belonging. At its core, the presentation interrogates how emotional cyborgs intersect with gendered experiences within technologically saturated realities, and challenges and reimagines traditional theological conceptions of embodiment and relationality. The emotional cyborg, conceived as the hybridization of human emotional capacities with artificial intelligence, functions simultaneously as a reflection of and intervention in prevailing social constructions of gender, affectivity, and intersubjective connection.
This paper critically examines Neuralink’s public campaign and promotional strategies through the lens of religious symbolism and marketing ideas. Positioned as a leader in brain-computer interface (BCI) development, Neuralink frames its technology not only as a groundbreaking medical intervention, capable of restoring various neurological problems, but also as a pathway toward human enhancement. The central argument is that Neuralink’s marketing model appropriates elements of Christian religious symbolism, particularly embedding the messianic attributes of Jesus Christ. Through analysis of its messaging, media presence, and charismatic leadership, the paper contends that Neuralink constructs a narrative of technological salvation. This symbolic framing serves not only to generate public trust and enthusiasm but also to distinguish Neuralink within the competitive landscape of emerging neuroethologies.
This article discusses the plausibility of uploading the human mind onto a non-biological digital medium. The concept of mind uploading has gained significant momentum due to advances in digital technology and artificial intelligence. This question is highly relevant for theology and religion because it addresses key theological issues. Undoubtedly, mind uploading conflicts with religious and theological perspectives that view the human being as an inseparable unity of mind and body. Consequently, it should be examined from a theological standpoint. The author explores philosophical questions related to mind uploading, which are also very important for theology. He presents and critically examines the fundamental assumptions of mind uploading—namely dualism and functionalism—along with many arguments questioning its plausibility—including based on the biological limitations of consciousness, the phenomenological aspect of embodiment, the active perspective of consciousness, the significance of the body model in identity, and the role of body in social integration, relationships, and daily life. He devotes a lot of space to explaining the importance of the (lived) body. He shows how difficult it is to see how a non-biological digital substrate could replace it. He concludes that the plausibility of mind uploading remains highly questionable, both scientifically and philosophically. Based on current evidence, it is reasonable to argue that the human mind is fundamentally dependent on its biological and bodily aspects and cannot be reproduced on non-biological digital substrates.
Recent advancements in artificial intelligence (AI) have opened up new avenues for mental health care, offering scalable and personalized interventions that address global shortages in clinical resources. Nevertheless, these technological innovations raise profound ethical and philosophical questions concerning the nature of human flourishing and the role of technology in healing. Grounded in Christian virtue ethics and theological anthropology, the discussion emphasizes mental health as a holistic process that integrates body, mind, and spirit within relational and moral contexts. While AI can augment clinical practice, it cannot replace the essential moral, spiritual, and relational dimensions that constitute authentic healing. Instead, AI’s ethical role is to complement human presence and discernment, fostering virtue and holistic well-being rather than reducing the person to data or behavior patterns. The exploration concludes by advocating for interdisciplinary approaches, ensuring that AI integration in mental health honors human dignity and promotes a comprehensive vision of flourishing.
The incorporation of large language models or AI-driven chatbots into everyday communication and knowledge practices has significant implications for how we think and understand ourselves as epistemic agents. This paper investigates how AI chatbots reshape epistemic identity and virtue, focusing on the effects of human-AI interaction. The use of AI chatbots can ultimately impact epistemic virtues such as curiosity, intellectual humility, and open-mindedness on the one hand, and also raise questions about epistemic agency and responsibility on the other. This paper emphasizes the importance of reflective practices that maintain human autonomy, foster epistemic responsibility, and promote virtuous collaboration with AI systems. Ultimately, this paper advocates for a partial reimagining of epistemic identity and epistemic collaboration in the age of AI, seeking a balance between the advantages of AI and the significance and uniqueness of human intellectual endeavors.
Članek obravnava temeljni nazorski drži moderne evropske družbe, ki se izražata kot politična izbira. To sta progresivni in konservativni pogled. Pogosto nastopata kot vir družbenega konflikta. Od francoske revolucije naprej se ta razlika manifestira tudi kot politična levica in desnica. Teza članka je, da se temeljna dilema med njima danes kaže kot problem, kajti progresivno stališče zagovarja odprte in neomejene možnosti človekovih izbir in produkcije, človeka pa dojema formalno in podrejenega državni in globalni ideološki strukturi. To je v današnjem tehnološko razvitem svetu lahko sporno. Konservativno stališče poudarja vlogo skupnosti, človekovim zmožnostim pa postavlja mejo, ki jo narekuje naravna danost in s tradicijo posredovana načela družbene hierarhije.
V pričujočem prispevku raziskujem koncept duhovne oskrbe v sodobni družbi. Na podlagi številnih teoretskih in empiričnih raziskav ter sociološkega in religiološkega pristopa prikažem, da se duhovna oskrba zlasti v zahodni kulturno-politični kulturi vse bolj premika od tradicionalnih, pastoralnih modelov duhovne oskrbe, strogo povezanih z načinom dela lokalno prevladujočih religioznih institucij, k pluralnim, medreligioznim in humanistično-sekularnim oblikam duhovne podpore. V članku obravnavam vpliv razvoja avtonomnih orožij in informacijskega preporoda, ki vsaj posredno vplivata na razvoj novih oblik dehumanizacije in primerov masovnega uničenja, na pripadnike vojske ter analiziram, kako se (tako religiozne kot humanistične) oblike duhovne oskrbe odzivajo na te spremembe. Poseben poudarek podajam pojmu moralne poškodbe, ki je v nedavni religiološki in psihološki literaturi požel precej zanimanja, tehnološki procesi sodobnosti in družbeno-politične spremembe pa morda še povečujejo pojavnost tovrstnih travm. V članku nakazujem, da je duhovna oskrba eno redkih polj, kjer se v času pospešenega razvoja umetne inteligence in avtonomnih orožij še ohranja prostor za neposreden človeški stik in etično refleksijo. To še posebej omogoča razumevanje duhovne oskrbe kot celostne humanistične skrbi za duhovnost človeškega bitja, ki ne pozna strogega ločevanja na podlagi geografskih, religioznih in vrednostno-normativnih meja.
