Moreover, the new generation of intellectuals was formed under the influence of deep national animosities; according to Petranovic, many of them were under the influence of clerical fascist organizations. It was a political agenda of reinforcing Serbian people, culturally and politically, into one coherent territorial unit, within Yugoslavia.
There is a debate and disagreement among the historians about the political agenda of this organization. While some of them, like Ljubodrag Dimic, believe that the activities in the first two years from the foundation of the Club was dedicated to cultural issues of the Serbian community, and that Club had no intention to interfere in the daily politics, as indeed is stated in the founding document of the club , other historians, like Kresimir Regan, believe that the organization from the beginning acted as opponent of Serbian political and territorial pretensions to unite Serbs in a single territorial unit, that is the realization of the plan of a Great Serbia.
Comparing these two groups of sources, I will try to argue that ideological apparatus of the SCC operated on the two levels. The first level was the ideological and theoretical framework that was largely formulated by Slobodan Jovanovic in his writings and speeches.
In these texts more was said about what was the ultimate goal - a strong and unified Serbian nation into a strong state of Yugoslavia - without a lot of detail about how the policy will be implemented. He himself was not much involved in the minority issues, colonization, analyses of the economic problems, but these were precisely the issues other members of the club were concerned with. Below these sometimes rather theoretical and vague ideas about how to organize the state and how to maintain Serbian national and cultural connections, stood concrete proposals that were supposed to make this agenda work.
It was the second level of activity of the club, which is more concerned with concrete analysis, practical policy proposals prepared from the responsible members of the club. In this respect, taking into account these two layers of the acting of the Serbian Cultural Club equally, we could have broader picture of this rather controversial organization.
The main aim of the club was to cultivate Serbian culture within Yugoslavia. During this press conference, Vasic emphasized that Serbian culture ought to be comprehended in the wider context, within the moral, spiritual, as well as economic and political sphere. The mutual aim of the founders was to protect Serbian national interests in Yugoslavia. Serbian intellectual, business and the political elite were gathered on the basis of the common impression that existing political parties were not able to protect Serbian national interests in Yugoslavia.
The first official meeting of the Club was held on February 4th, Among the invitees there were professors from Belgrade University, members of the Academia, writers, lawyers, architects and bankers, and fifty of them formed the core group of the Club. The political affinities and ethical and esthetic sensibilities of the members of this founding group very much differed. Among the members there were republicans and monarchists, democrats and conservatives, unitarians and federalists, traditionalists and modernists.
However, there are some features that all of them had in common: they were politically marginalized or inactive at the time. Although the club was not restrictive for different affinities and political ideologies of its members, it was elitist in its joining procedures. It was a socially prestigious club with a closed membership. A prospective member had to be recommended by two members of the club, and accepted with the voting of the whole membership.
The lectures given by members were always closed to the public, and only some of the lectures were published in the official paper of the club, Serbian Voice. The certain aura of mystery surrounded this organization from its foundation. Although in the one of the official documents of the Serbian Cultural Club, named The Aims of Serbian Cultural Club, it is stated that the main concept of the organization is modeled on the similar cultural clubs and associations in Western Europe, from its very first meeting it was clear that its aims were much more ambitious.
He graduated in law in Geneva in In , he was a professor at the University of Belgrade's Law School until Slobodan Jovanovic was appointed as president of the Serbian Cultural Club from the beginning of its foundation. External Relations Dept.
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Home Hedging Commodities. Godine Naredne godine, Slobodan je Po povratku u Beograd Slobodan objavljuje Iste godine objavljuje delo "O suverenosti". Posle pobede Srpske vojske u Kumanovskoj bici prelazi sa Presbirom i Vrhovnom komandom u Skoplje gde boravi nekoliko meseci. Posle Drugog balkanskog rata, U jesen Srpska vojska sa izbeglim narodom nalazila se u bezizlaznoj situaciji na Kosovu i Metohiji.
U broju od 4. Slobodan odlazi u penziju sa mesta redovnog profesora. Od Posle Drugog svetskog rata Preminuo je u petak U nas je bilo politicara, i to znamenitih, koji po kulturi nisu stajali visoko, i kojima se to racunalo u zaslugu, kao znak da nisu izgubili vezu sa narodom. Neki od nasih cuvenih knjizevnika imali su vise dara nego obrazovanja, i vodili skoro cergaski zivot. Neko vreme drzalo se da pravi pesnik u svom privatnom zivotu, kao i u svom knjizevnom delu, mora biti zrtva svojih strasti i osecanja, i to, ako treba, pojacanih alkoholom.
Za naucnike pak mislilo se da, stojeci na vrhu prosvete, samim tim daju dokaza i o svojoj visokoj kulturi. Medjutim, na primeru ne malog broja naucnika moglo se videti da nauka i kultura nisu jedno isto. Naucnik se cesto razvija jednostrano, razvijajuci svoje intelektualne sposobnosti o trosku ostalih. Kulturni covek nije jednostran.
On neguje i svoju intelektualnost, i svoju osecajnost, i svoju moralnost. Saglasnost koju tezi odrzati izmedju tih raznovrsnih elemenata, ogleda se u celom njegovom nacinu zivota, u celoj njegovoj licnosti. Njegova filozofija zivota presla mu je u narav. Kad je rec o kulturi jednog naroda moraju se uzeti u obzir sve grane njegovog duhovnog zivota: ne samo njegova nauka, nego isto tako njegova vera i moral, njegova knjizevnost i umetnost, njegova politika i pravo, njegova vojska i privreda, njegovi obicaji i zabave Tek na osnovu svega toga moze se reci kakav kulturni obrazac taj narod ima, i koliko je taj obrazac produbljen i prefinjen.
Kao primer jednog visokog kulturnog obrasca uzima se onaj obrazac koji su stari humanisti izradili na osnovu anticke filozofije. Oni nisu brinuli o usavrsavanju drustvenih ustanova, nego o oblagorodjavanju pojedinaca. Oblagorodjavanje je trebalo da pocne samopromatranjem i samosavladjivanjem.
Covek ne sme robovati svojim strastima: umesto da vladaju one njime, neka vlada on njima. Da bi mogao upravljati samim sobom, njemu je potrebno jedno merilo vrednosti, prema kome bi svoje prohteve i teznje odmeravao i cenio. Stari Grci su govorili: "Poznaj sebe sama! Da bi nasao merilo vrednosti, covek mora uzeti sve stvari kao delove jedne celine. Tek kad ih dovede u vezu i pokusa uskladiti, on je u stanju svaku stvar postaviti na svoje mesto i odrediti joj relativnu vrednost.
Tezeci za skladnoscu, on odbacuje sve sto je jednostrano i preterano. Samo kroz ovako ukupno i uskladjeno razumevanje sveta i zivota covek dolazi do unutrasnjega mira i ravnoteze.
On se ne da suvise uzbuditi ni promenama srece ni udarima sudbine. Kao sto ne podleze vlastitim strastima, tako ne podleze ni spoljasnjim potresima. On ne bezi od uspeha u zivotu, ali pazi da mu uspeh ne postane neodoljiva strast, koja bi poremetila njegovu unutrasnju ravnotezu. Kao sto je receno, njemu nije ni do cega stalo mnogo.
Svoj pravilni duhovni razvitak smatra glavnim ciljem, ali opet zato ne precenjuje sebe sama, jer uopste ne precenjuje nista.
Humanisti su naucili od antickih filozofa da ne treba ziveti nasumce, da ima jedna vestina zivljenja koju valja nauciti, i da samo ta vestina unosi reda i jedinstva u nas zivot. Danas se cuje na sve strane da drustveni zivot treba rukovoditi po jednome planu. Humanisti su tvrdili da pojedinac treba svoj vlastiti zivot da po jednom planu rukovodi. Oni su preuznosili licnu disciplinu, kao sto se danas preuznosi drustvena disciplina. Humanisticki kulturni obrazac vladao je dugo vremena na Zapadu.
I engleski "dzentlmen", i nemacki "kulturni covek", i francuski "honnete homme" jesu kulturni obrasci s istom humanistickom osnovom. U svima njima naglaseno je pristojno ponasanje i lepo vaspitanje, ali ne kao nesto spoljasnje i formalno, nego kao nesto u cemu se ogleda nasa licna vrednost i sposobnost za samodisciplinu.
U danasnje vreme humanisticki obrazac izgubio je mnogo od svoje privlacnosti.
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