APA 6th Edition Pažanin, A. (2003). Pravednost i civilno društvo. Politička misao, 40 (2), 3-20. Preuzeto s https://hrcak.srce.hr/23126
MLA 8th Edition Pažanin, Ante. "Pravednost i civilno društvo." Politička misao, vol. 40, br. 2, 2003, str. 3-20. https://hrcak.srce.hr/23126. Citirano 21.09.2020.
Chicago 17th Edition Pažanin, Ante. "Pravednost i civilno društvo." Politička misao 40, br. 2 (2003): 3-20. https://hrcak.srce.hr/23126
Harvard Pažanin, A. (2003). 'Pravednost i civilno društvo', Politička misao, 40(2), str. 3-20. Preuzeto s: https://hrcak.srce.hr/23126 (Datum pristupa: 21.09.2020.)
Vancouver Pažanin A. Pravednost i civilno društvo. Politička misao [Internet]. 2003 [pristupljeno 21.09.2020.];40(2):3-20. Dostupno na: https://hrcak.srce.hr/23126
IEEE A. Pažanin, "Pravednost i civilno društvo", Politička misao, vol.40, br. 2, str. 3-20, 2003. [Online]. Dostupno na: https://hrcak.srce.hr/23126. [Citirano: 21.09.2020.]
Sažetak Ages ago, Plato understood justice as the purport and the essential purpose of the very existence of the state. Though Plato distinguishes between the political justice of the state and the personal justice of the individual soul, it was Aristotle who in his practical philosophy developed, apart from the general justice, an appropriate understanding of the special or particular justice and its significance for social progress. The first part of this paper deals with the different types of justice, and the second with civil society. In order to understand the contemporary theories of political justice and the roles of civil society in its realization, the author looks into the history of the European political thought and “civil society”, since “civic” or “civil society” (“societas civilis”), was originally a political society. In modernity, Hegel began differentiating between the state as a political community and the “civil society” as a non-political society; his intention was not to separate but to integrate them by means of the public scrutiny and the citizens’ governance. Thus Hegel linked Locke’s and Montesquieu’s opposing definitions of the relationship between the civil society and the state. This is all the more important since Hegel’s philosophy is often misinterpreted as the state totalitarianism since we overlook the dangers coming, especially today, both from the civil society reduced to economy and the absolute state, the dangers that Hegel, with his concept of customariness, detected and avoided.