Prispevek predstavlja Kierkegaardovo pojmovanje duhovno razvite oseb- nosti, ki jo Kierkegaard imenuje posamičnik, in dejavnikov, ki človeku prepreču- jejo, da bi to postal. Avtorja izpostavljata štiri take dejavnike: javnost, uveljavljeni red, novinarstvo in tisk ter lažno, nepristno krščanstvo. V tem kontekstu pojasnju- jeta Kierkegaardove pojme jaza oz. sebstva, množice, resnice ter pomen notra- njosti, radikalnosti in strasti. Analiza kaže, da je v samem središču Kierkegaardo- vega razumevanja človeka in družbe odnos »človek–Bog« v svoji kristocentrični obliki. Prav tako postane očitno, da so kljub Kierkegaardovemu poudarjanju su- bjektivnosti in pomena notranjosti trditve, da je Kierkegaard individualist, neu- temeljene. Kierkegaard je bil odnosni mislec, ne samo v vertikalnem odnosu »človek–Bog«, ampak tudi v horizontalnem, družbeno-socialnem odnosu »člo- vek–človek«, saj je bil njegov cilj in ideal oblikovanje skupnosti. Slednjo je razli- koval od množice kot skvarjene oblike socialnosti. V pravi skupnosti so ljudje po- vezani po Bogu, gre za vzorec »človek–Bog–človek«. Končna ugotovitev avtorjev je, da je Kierkegaardov ideal skupnost, ki jo prežema kristocentrična radikalna poslušnost Bogu – takšna skupnost pa je v nasprotju z omenjenimi štirimi nega- tivnimi dejavniki razvoja posamičnika. To ne preseneča, saj so temelj skupnosti v Kierkegaardovem smislu Bog in posamičniki, t.j. osebe, ki živijo iz svojega pristne- ga odnosa z Bogom in na tej podlagi gojijo tudi svoje odnose z drugimi.

Aim. At-risk individuals have many forms, often it is the two opposing sides of a personality which can ultimately implement risky behaviour only to accept an individual into a peer group. Concept. The risky behaviour of young people and children currently associated with a  consumer society aggravated by the pandemic situation Covid-19 is the subject of interest in professional as well as scientific research of various professionals who work in different areas of life. Methods. This study deals with the risks, social, but also individual consequences of at-risk youth, which occur at all levels of society. In the study, we proceeded in an analytical-synthetic way, interpreting and ascertaining the results of various other scientific and professional studies by foreign authors who deal with the given issue. Results. The study confirms that risky behaviour requires a constant approach to educating a young person through not only the family but also the school environment, which allows a new perspective on risky youth behaviour.  However, it is very important to integrate young people into society to see the risks of their behaviour not only for themselves. but for a narrower or wider community. Conclusion. The scientific articles and contributions offered in this study point out the risky behaviour of young people, the risks of behaviour not only for individuals but also for groups, it points out the possible causes, reasons, but also consequences of risky behaviour.

This article deals with the resonance theory of the German sociologist Hartmut Rosa, which has aroused a lot of interest among scholars in the humanities and social sciences, including researchers in the field of religion. The article focuses on its importance for religion, particularly the science of religion and hope. The author presents Rosa’s theory first from the anthropological and sociological aspect. He then turns to Rosa’s understanding of religion. On this basis, the author draws his conclusions, which are as follows: The main significance of the resonance theory for religion and the science of religion is in the rehabilitation of religion as an anthropological constant. It follows that Rosa’s theory of resonance is an important contribution to substantiating the importance of religion and supporting its cultivation. Secondly, Rosa’s theory is an important contribution and support to the flourishing of hope due to its scientific support for religion. Another contribution of Rosa’s theory to hope is that it helps us understand the connection between resonance, existential hope, and meaning, and thus contributes to our being more successful in developing existential hope and discovering the meaning of our lives and world. This is important for our quality of life.

Sidra Lech lecha (Bereshit / Genesis 12,1-17,27) is an important passage in the book of Bereshit. The authors of the study analyze the understanding of the text from the point of view of various rabbinical traditions. They focus on the theological and ethical aspects of the creation narrative. They emphasize the concepts of revelation, belief, covenant, and obedience as essential entry points for valid applications of the hermeneutical approaches that inform the writing of the story of Abraham. In this study, they focus on the narrative of Abraham from the perspective of an internal struggle between the obedient faith of an individual and external constraints required by the covenant between God and humans in which the one and ultimate guarantor is the God of Abraham. This covenant reveals the cognitive as well as mystical aspects of the individual's struggle for genuine selfrealization, a spiritual growth that is propelled by one's anticipation of the future as determined by the covenantal promise of God.

The article deals with Charles Taylor's account of the secular age. In the first part, the main constituents of Taylor's narrative account are presented: the central concepts, distinctions, definition of the subject, the aims etc. The author pays special attention to the notions of secularity, secular age, religion, and transcendence. In the second part, Taylor's genealogy of the secular age is outlined and comparatively placed in the context of other main relative forms of genealogical account. Because our age is an age of authenticity, a special section is devoted to it. The final section presents some reproaches to Taylor and evaluates their strength and the value of Taylor's contribution. Besides, some speculative »forecasts« about secularity and post-secularity in Europe, the USA, and at the global scale are presented (by reference to Taylor's account). The author concludes that despite some (serious and cogent) reproaches and second thoughts about Taylor's account, it is doubtless one of the major achievements in the area that manifests features of a paradigmatic work. It helps us a lot to understand the condition of religion not only in the past and today, but also gives us directions and guidelines, conceptual and methodological tools, and ideas to more clearly discern the forms and condition of religion in the future.