Anti-Semitism in Yugoslavia (1919–1945)

Ispitivanju fenomena antisemitizma u Jugoslaviji 1919—1945. autor pristupa na osnovi sheme dinamike antisemitizma iz knjige Ch. Glock and R. Stark, Christian Beliefs and Antisemitism. Isto tako, na osnovu teze H. Arendt, vrši se razlikovanje između modernog političkog antisemitizma od tradicionalnog religioznog antijevrejstva. Metoda kojom se autor služi u deskripciji antisemitizma u međuratnoj Jugoslaviji je analiza sadržaja arhivske građe, kao i sekundarnih izvora. Osnovna teza članka je da se u Kraljevini Jugoslaviji antisemitizam javljao na nivou ubeđenja (pritajena individualna mržnja koja se nikada ne iskazuje otvoreno) i osećanja (etnička i religiozna distanca spram Jevreja). U vrijeme fašizacije Evrope i jačanja utjecaja Njemačke i Italije na unutrašnje odnose u Jugoslaviji, ova dinamika antisemitizma zadobila je nivo akcije, prvo kao sastavni dio ideologije vodećih političkih stranaka, a zatim kao mere državno-pravne diskriminacije prema Jevrejima (»Koroščevi zakoni«). Na taj način, zaključuje autor u trećem djelu članka, pripremljena je podloga za fizičku akciju u obliku genocida nad jugoslavenskim Jevrejima do kojeg je došlo u svim djelovima okupirane zemlje tokom drugog svetskog rata.The author follows the scheme of the dynamics of anti-Semitism of the book Christian Beliefs and Antisemitism by Glock and Stark in his analysis of the phenomenon of anti-Semitism in Yugoslavia from 1919 to 1945. Besides, a distinction is made between modern political anti-Semitism and traditional religious anti-Judaism on the basis of Hanna Arendt’s premise. The method applied by author in his description of anti-Semitism in Yugoslavia between two world wars consists of the contents analysis of public records (archives) and secondary sources. The basic assertion of the article is the following: anti-Semitism was manifested on the level of convictions (suppressed individual hatred which was never openly displayed) and feelings (ethnical and religious reserve towards the Jews) in the Kingdom of Yugoslavia. During the period of the fascistization of Europe and of the increased influence of Germany and Italy on internal affairs in Yugoslavia, the dynamics of anti-Semitism expanded into the level of action, at first as a component of the ideology of the dominant political parties, and consequently as governmental and leval measures of discrimination with respect to Jews (»the statutes of Korošec «). In such a manner, as the author concludes in the third part of the article, the foundation of the physical action against the Yugoslav Jews in the form of genocide had been prepared, and it was carried out throughout the occupied country during the World War Second

Komunizam i država u djelu Karla Marxa

Autor analizira shvatanje države, kao oblika otuđenog života u Marksovom opusu, polazeći od konstatacije da se pod tim pojmom označava onaj oblik ove političke institucije koji se javlja s apsolutističkom monarhijom, odnosno prvim oblicima robne proizvodnje. Za Marksa, država je iluzorna zajednica jer je ona izraz iluzornog opšteg interesa nastalog apstrahovanjem od sfere građanskog društva: u modernom građanskom društvu Marks razlikuje dve sfere, građansko društvo, tj. sferu čovekove empirijske egzistencije, i sferu države, tj. osamostaljenog zajedničkog interesa. Konstatujući da je za Marksa-filozofa država prividna zajednica, surogat zajednice koji se osamostaljuje naspram individuuma, autor analizira Marksov koncept prevazilaženja (Aufhebung) države i konstatuje imenentne ograničenosti toga koncepta koji se manifestuju, pre svega, u nedostatku analize funkcionisanja modernog industrijskog društva. Naime, umesto traženja mogućih empirijskih modusa prevazilaženja ove političke institucije, Marks gradi — i to sasvim nedosledno — jedan apstraktni (Pariška komuna kakva bi ona mogla da bude) prevazilaženja države, što onda dovodi do toga da se ceo problem prenosi sa nivoa političke filozofije na nivo mogućih operacionalizacija ideja komunizma.The author analyses the concept of state as a form of alienated life in the works of Karl Marx, starting from the assessment of state denoting that form of political institution which emerged within absolutist monarchy, that is, together with the first forms of commodity production. State is an illusory community for Marx, for it is an expression of the illusory common interest conceived by an abstraction from the sphere of bourgeois society: in the modern bourgeois society Marx differentiates two spheres, that of the bourgeois society (i.e. the sphere of the human empirical existence) and the sphere of state (i.e. independently developed common interest). Asserting that state is fictitious community for Marx — the philosopher — a surrogate of a community becoming autonomous as opposed to the individual — the author analyses Marx\u27es concept of the superseding of state (Aufhebung), and he ascertains the inherent limitations of that concept which are manifested, primarily, in the lack of any analysis of the functioning of the modem industrial society. Specifically, instead of seeking possible empirical modes of superseding such a political institution, Marx is developing — and without any consistency — an abstract model (the Commune of Paris as it could have been) of the superseding of state, which leads to the relocation of the whole problem from the level of political philosophy to the level of possible operationalizations of the idea of communism

Anti-Semitism in Yugoslavia (1918-1945)

Ispitivanju fenomena antisemitizma u Jugoslaviji 1919-1945. autor pristupa na osnovi sheme dinamike antisemitizma iz knjige Ch. Glock and R. Stark, Christian Beliefs and Antisemitism. Isto tako, na osnovu teze H. Arendt, vrši se razlikovanje između modernog političkog antisemitizma od tradicionalnog religioznog antijevrejstva.Examining the phenomenon of anti-Semitism in Yugoslavia 1919-1945. the author approaches on the basis of the scheme of the dynamics of anti-Semitism from the book Ch. Glock and R. Stark, Christian Beliefs and Anti-Semitism. Also, based on H. Arendt's thesis, a distinction is made between modern political anti-Semitism and traditional religious anti-Judaism

Komunizam i država u djelu Karla Marxa

Autor analizira shvatanje države, kao oblika otuđenog života u Marksovom opusu, polazeći od konstatacije da se pod tim pojmom označava onaj oblik ove političke institucije koji se javlja s apsolutističkom monarhijom, odnosno prvim oblicima robne proizvodnje. Za Marksa, država je iluzorna zajednica jer je ona izraz iluzornog opšteg interesa nastalog apstrahovanjem od sfere građanskog društva: u modernom građanskom društvu Marks razlikuje dve sfere, građansko društvo, tj. sferu čovekove empirijske egzistencije, i sferu države, tj. osamostaljenog zajedničkog interesa. Konstatujući da je za Marksa-filozofa država prividna zajednica, surogat zajednice koji se osamostaljuje naspram individuuma, autor analizira Marksov koncept prevazilaženja (Aufhebung) države i konstatuje imenentne ograničenosti toga koncepta koji se manifestuju, pre svega, u nedostatku analize funkcionisanja modernog industrijskog društva. Naime, umesto traženja mogućih empirijskih modusa prevazilaženja ove političke institucije, Marks gradi — i to sasvim nedosledno — jedan apstraktni (Pariška komuna kakva bi ona mogla da bude) prevazilaženja države, što onda dovodi do toga da se ceo problem prenosi sa nivoa političke filozofije na nivo mogućih operacionalizacija ideja komunizma.The author analyses the concept of state as a form of alienated life in the works of Karl Marx, starting from the assessment of state denoting that form of political institution which emerged within absolutist monarchy, that is, together with the first forms of commodity production. State is an illusory community for Marx, for it is an expression of the illusory common interest conceived by an abstraction from the sphere of bourgeois society: in the modern bourgeois society Marx differentiates two spheres, that of the bourgeois society (i.e. the sphere of the human empirical existence) and the sphere of state (i.e. independently developed common interest). Asserting that state is fictitious community for Marx — the philosopher — a surrogate of a community becoming autonomous as opposed to the individual — the author analyses Marx\u27es concept of the superseding of state (Aufhebung), and he ascertains the inherent limitations of that concept which are manifested, primarily, in the lack of any analysis of the functioning of the modem industrial society. Specifically, instead of seeking possible empirical modes of superseding such a political institution, Marx is developing — and without any consistency — an abstract model (the Commune of Paris as it could have been) of the superseding of state, which leads to the relocation of the whole problem from the level of political philosophy to the level of possible operationalizations of the idea of communism