APA 6th Edition Ćimić, E. (1986). Podrijetlo ravnodušnosti prema religiji i/ili prema ateizmu. Obnovljeni Život, 41. (3.-4.), 251-258. Preuzeto s https://hrcak.srce.hr/53895
MLA 8th Edition Ćimić, Esad. "Podrijetlo ravnodušnosti prema religiji i/ili prema ateizmu." Obnovljeni Život, vol. 41., br. 3.-4., 1986, str. 251-258. https://hrcak.srce.hr/53895. Citirano 08.05.2021.
Chicago 17th Edition Ćimić, Esad. "Podrijetlo ravnodušnosti prema religiji i/ili prema ateizmu." Obnovljeni Život 41., br. 3.-4. (1986): 251-258. https://hrcak.srce.hr/53895
Harvard Ćimić, E. (1986). 'Podrijetlo ravnodušnosti prema religiji i/ili prema ateizmu', Obnovljeni Život, 41.(3.-4.), str. 251-258. Preuzeto s: https://hrcak.srce.hr/53895 (Datum pristupa: 08.05.2021.)
Vancouver Ćimić E. Podrijetlo ravnodušnosti prema religiji i/ili prema ateizmu. Obnovljeni Život [Internet]. 1986 [pristupljeno 08.05.2021.];41.(3.-4.):251-258. Dostupno na: https://hrcak.srce.hr/53895
IEEE E. Ćimić, "Podrijetlo ravnodušnosti prema religiji i/ili prema ateizmu", Obnovljeni Život, vol.41., br. 3.-4., str. 251-258, 1986. [Online]. Dostupno na: https://hrcak.srce.hr/53895. [Citirano: 08.05.2021.]
Sažetak The Marxist committed system of values influences essentially the relation toward religion in the way that it does not refer to it a priori either in positive or negative terms, but that it puts it into an entirely definite social and historical milieu and takes toward it an attitude which is in a direct dependence of its attitude and actual behaviour toward the radical socio—historical shifts.
If religion has been and has remained a way of living with the world, any desertion of it requires a spiritual creation which would replace it or at least remove it adequately in all the substantial contents. If it happens that religion is replaced — and there have been such attempts and, even, they are going on — with something which cannot compensate its power, then, for sure, it is fatal. This in one of the sources which waters — the indifference.
Probably it is more fruitful, from the point of the thought, to extend the indifference in this sphere to the indifference toward the marginal situations of the human existence, without regard whether one might be more prone to decipher such situations from the positions of religion or atheism. If religion is the answer to these questions, then any form of indifference is something that includes also the indifference toward atheism. If we take it for our starting point, it is possible — at least hypothetically - to sketch several types of indifference toward religion and/or toward atheism:
1. Cognitive type — Confronted with a radically other world, after a futile attempt to gripe it completely with their reason, these testees not only desist examining, but even stop being worried when meeting its mysteriousness.
2. The type without religious and/or atheistic socialization — With these testees religion is a pure fact of social environment, something which is not reasoned out, something undefined, but near at hand and usable in order to fill the place of believing in anything in an unarticulated individual and group living.
3. The type of an apparent theist, respectively of an apparent atheist — Their attitude and behaviour, most frequently, is the expression of the social mimicry, and their real relation is: indifference. They have no critical attitude toward anything, but, potentially, they are die—hard theists and/or atheists.
4. The type of the worldly theist, respectively atheist — They demonstrate that almost everything can be used both for worldliness (which is not atheism) and for holiness (which is not religion).