This research was conducted with Croatian Homeland War veterans to gain a deeper understanding of the mechanisms of their resilience during the war and their recovery in the post-war period, with particular emphasis on the role of institutions and veterans’ associations, as well as the reintegration of the Croatian Danube region, where many veterans reside. Using in-depth interviews and focus groups with veterans and institutional representatives, this study examines how individuals and institutions responded to the risks and societal challenges generated by the war. Drawing on Ulrich Beck’s theoretical framework of the risk society, the study situates the Homeland War within the broader processes of modernization and the sociological construction of risk. The key findings show that veterans developed resilience through mechanisms such as a desire for life, humor, faith, and purpose-driven action. Institutional responses, particularly by the Ministry of Croatian Veterans, evolved over time, shifting from basic care provision to more nuanced psychosocial and reintegration programs, with veterans’ associations playing a crucial role. The research highlights the duality of veterans’ post-war experiences: while many express pride and satisfaction in their contributions, they also struggle with stigmatization and mental health challenges. The study underscores the heterogeneity of the veteran population and the need for interdisciplinary, participatory approaches in shaping public policies that recognize veterans not as passive recipients of aid but as active agents in societal development. These findings contribute to veteran studies by emphasizing the importance of resilience, recognition, and inclusive governance in post-conflict recovery.
Some observers of the pontificate of the Pope Francis define it as determined by postcolonial critique. However, such opinions carry the risk of a conceptual mess, given that postcolonialism is a wide-term burden with methodological heterogeneity. The Bishop of Rome is being criticised for his utterances, raising hopes in some and doubts in others. In fact, he is the Church’s leader who has to balance between vocal and sometimes uncompromising groups of believers who differently define their Catholic faith. The Pope’s alleged postcolonialism is one of the strongest causes of such ambiguity. An accurate reading of this teaching needs a confrontation with a summary of a multidisciplinary discussion on postcolonial theory. Putting them together allows one to argue that the label of »postcolonial Pope« corresponds less to this pontificate than the »decolonial Pope«. In other words, the theory of decoloniality seems to be more relevant in explaining Pope Francis’ teaching on colonialism and its aftermath. The article aims to argue that Pope Francis is a »decolonial« rather than a »postcolonial«. Even though the difference between the two seems slight, it may cause severe epistemic shortcomings and abuses. The paper applies Walter Mignolo’s concept of decoloniality to explain Bergolio’s stance and juxtaposes it with a brief summary of postcolonial theory. Finally, it exemplifies Francis’s approach to colonialism/neocolonialism, considering two fields of his teaching: inculturation and ideological colonisation. Literary analysis is the research method used in this article.
This article examines how digitalisation through artificial intelligence (AI) and virtual reality (VR) is changing our emotional lives and moral development, with a focus on adolescence. Digitalisation is understood not only as a technological change, but also as a socio-cultural change that reshapes knowledge, relationships, and identity. AI provides tools to simulate empathy, manage emotional regulation and support adaptive coping; while VR creates immersive environments that promote empathy, perspective-taking, and social sensitivity. Adolescence is highlighted as a particularly sensitive phase for these interventions, characterised by neurocognitive plasticity and the formation of a moral identity. Digital technologies can offer the opportunity to cultivate emotional virtues such as resilience, gratitude, and courage. At the same time, however, they harbour risks such as over-reliance on algorithms, emotional superficiality, and overwhelming virtual experiences. The article concludes that AI and VR should not replace human relationships but serve as complementary tools. A humancentred approach is essential to ensure that these technologies promote emotional virtues and contribute to human well-being.
The global health crisis caused by the coronavirus prompted various social entities to implement measures recommended by health institutions to mitigate and prevent the spread of the pandemic. This study focuses on the communication of religious institutions with their members in Croatia during the global health crisis. By examining documents from the World Health Organization and international religious institutions, ten principles of religious communities that can be used to address health crises are identified. It then assesses how religious communities in Croatia incorporated these principles into their official communications. The findings demonstrate that the guidance provided by religious communities in Croatia generally aligns with these principles. However, the analysis also reveals a lack of emphasis on the importance of inter-religious cooperation, the promotion of human rights protection, and the condemnation of hate speech and violence. Furthermore, none of the documents highlight the significance of the witnessing character of faith.
Članak prikazuje gnosticizam kao oblik univerzalne ljudske težnje prema transcendentnom znanju, a ne kao povijesno ograničen religijski fenomen ili školu mišljenja. Iz te perspektive članak ispituje kako se drevni obrasci traženja znanja manifestiraju u suvremenom digitalnom okružju. Koncept »kibergnoze« uvodi se kako bi se opisala interakcija između tradicionalnih puteva traženja mudrosti i digitalnih tehnologija. Kroz analizu koja obuhvaća rane hereziološke izvore i suvremenu znanost – uključujući djela Michaela Williamsa i Karen King – uz ispitivanja kibernetičke teorije Williama Gibsona do suvremenih transhumanističkih pokreta, ova studija otkriva uvjerljiv paradoks. Dok moderni projekti digitalnog učitavanja uma i snovi o virtualnoj stvarnosti mogu površno nalikovati gnostičkim težnjama za oslobođenjem od fizičkih ograničenja, oni umjesto toga predstavljaju inverziju autentične gnoze. Dok je Valentin u Fragmentu H učio da Sinova objava pročišćava srce tako da je ‘blažen onaj koji ima takvo srce jer će Boga vidjeti’ (Valentinus, Fragment H; Clement, Strom. 2.114.6), povezujući samospoznaju izravno s božanskom vizijom, suvremeni »kibergnostici« teže tehnološkom bijegu kao obliku korisnosti. Članak zaključuje da kibergnosticizam ne predstavlja ispunjenje već zamjenu istinske gnoze jer se ljudska težnja za transformacijom smanjuje digitalnim simulacijama koje oponašaju umjesto da postižu istinsko prosvjetljenje.
