Page 388 - Stati inu obstati, revija za vprašanja protestantizma, letnik VIII (2012), številka 15-16, ISSN 1408-8363
P. 388
SYNOPSES, ZUSAMMENFASSUNGEN
political conflicts of the 19th century found themselves in a web of diverse
clashes. The basic challenge facing them was positive integration (for so it was
felt, also subjectively) into the Austrian state and society. This had long been
burdened with internal (the idea of annexation to Germany or Slovenia) and
external factors (discrimination, stigmatization, persecution). In the years after
1945 the Lutherans succeeded in this; this can be said, although Carinthian Prot-
estants also after 1945 (in elections) tended to the “third camp”, as proved by
statistics. The state contract of 1955 offered the Carinthian Slovenes a way to
resolve the conflict, but in social practice the problem is still partly unresolved.
2. For most of the period being considered, one cannot speak of any rela-
tionship between the two minorities. The first concrete contacts were made
only around 1900 (if we discount the “minor” case of Zagoriče), but even here
it was more a matter of public confrontations in the media (reports), which
was repeated after the 1930s as well. A “proper” relationship came about only
in the 1970s, when the Lutheran Church with its superintendent Paul Pellar pub-
licly expressed solidarity with the Slovene minority over the well-known de-
struction of bi-lingual place-name signs.
Solidarity between the two minorities is thus difficult to substantiate on a
historical basis. Their historical experiences and challenges were too different
despite all the parallels. Thus it is consistent that the Lutheran Church changed
its method of arguing its solidarity with the Carinthian Slovenes. From a his-
torically justified solidarity (the connection of the problem of place-name signs
with problems from the tolerance period) the church switched to solidarity on
the principled level of minority politics, with arguments from theology, funda-
mental rights and mutual solidarity co-existence. The new minority solidarity
thus justified points to their (common) history as an essential background,
however, it does not use it for argumentation and legitimization.
UDC 29:17
165.62:316.7:241.13
Cvetka Hedžet Tóth
Hans Küng – Project World Ethos
In his more recent works, Hans Küng’s views challenge globalization, which
spreads to all areas of life, which is why the present paper emphasizes his deter-
mined demand: “Globalization takes for granted also the globalization of a
world ethos: in view of the problems of world politics and the world economy
it calls for a world ethos, which is acceptable for both world religions and non-
believers, humanists, worldlings.” There can be no new world order without a
world ethic, a global ethic.
386
political conflicts of the 19th century found themselves in a web of diverse
clashes. The basic challenge facing them was positive integration (for so it was
felt, also subjectively) into the Austrian state and society. This had long been
burdened with internal (the idea of annexation to Germany or Slovenia) and
external factors (discrimination, stigmatization, persecution). In the years after
1945 the Lutherans succeeded in this; this can be said, although Carinthian Prot-
estants also after 1945 (in elections) tended to the “third camp”, as proved by
statistics. The state contract of 1955 offered the Carinthian Slovenes a way to
resolve the conflict, but in social practice the problem is still partly unresolved.
2. For most of the period being considered, one cannot speak of any rela-
tionship between the two minorities. The first concrete contacts were made
only around 1900 (if we discount the “minor” case of Zagoriče), but even here
it was more a matter of public confrontations in the media (reports), which
was repeated after the 1930s as well. A “proper” relationship came about only
in the 1970s, when the Lutheran Church with its superintendent Paul Pellar pub-
licly expressed solidarity with the Slovene minority over the well-known de-
struction of bi-lingual place-name signs.
Solidarity between the two minorities is thus difficult to substantiate on a
historical basis. Their historical experiences and challenges were too different
despite all the parallels. Thus it is consistent that the Lutheran Church changed
its method of arguing its solidarity with the Carinthian Slovenes. From a his-
torically justified solidarity (the connection of the problem of place-name signs
with problems from the tolerance period) the church switched to solidarity on
the principled level of minority politics, with arguments from theology, funda-
mental rights and mutual solidarity co-existence. The new minority solidarity
thus justified points to their (common) history as an essential background,
however, it does not use it for argumentation and legitimization.
UDC 29:17
165.62:316.7:241.13
Cvetka Hedžet Tóth
Hans Küng – Project World Ethos
In his more recent works, Hans Küng’s views challenge globalization, which
spreads to all areas of life, which is why the present paper emphasizes his deter-
mined demand: “Globalization takes for granted also the globalization of a
world ethos: in view of the problems of world politics and the world economy
it calls for a world ethos, which is acceptable for both world religions and non-
believers, humanists, worldlings.” There can be no new world order without a
world ethic, a global ethic.
386
