ences. We find the confessions of women and men, soldiers and civilians, war captives, citizens of blockaded Sarajevo, farmers and intellectuals -but with one thing in common. All of them at a key moment helped a representative of another ethnic group and by doing so saved or strongly influenced their life. Broz has begun to collate a Yad Vashem for Bosnia and it is useful as both a documentary source and a human testimony.The stories are terrifying, horrible and touching in terms of personal suffering. Propaganda will not be found anywhere on the pages of this book. We are presented with bare, and at times, documentary prose, without any notes on facial expression or body language of the author's counterpart or about his/her emotional state while retelling the story. The confessions are cleaned of everything that is not the story itself in order to avoid falling into kitsch. The general impression of victimization and horror through which these people passed is thus even more real than that achieved by other authors of books on the Bosnia war.Acceptance of individual experiences has to be a part of a collective therapeutic process through which all newly established states in the area of former Yugoslavia can begin to confront what happened. This book is only one attempt to answer the question as to what makes people turn against their neighbours. Thanks to Broz, we perhaps know more about the individual victim and their response to this war, than arguably any other similar historical phenomenon. All the situations make a unique collection of stories by people who made their own choice and helped their neighbour or stranger of another nation just because they wanted to or felt it was the right thing to do. Most of the storytellers were in danger of being punished or killed for helping the 'enemy'. Broz's book is thus about modern society and the role that individual responsibility should play. The personal choices people made, such as the courage to take a stand, highlight how the individual is an important factor in the transition to a more just form of society. As one informant confessed: 'There, you see, it was worth living. Evil and evil people all around us, at every step of the war and on all sides. And only a handful of good people and goodness held this city together' (91). gordana bekc  ić Pjes   ic, Belgrade

Continuous improvement of practical and theoretical knowledge represents the basis for further cognitive paradigm and innovations leading to new, more e cient practice in athletics. e need for a rmation of knowledge (everything we know) stimulates the process of acquiring knowledge about a human in this sports discipline (ontological context) including knowledge based on scienti c-research work (methodological context). It is a fact that application of the scienti c method has led to new knowledge in favour of athletic practice and to establishment of new cognitive horizons in studying the scope of human sports performances. e source of knowledge is athletic theory and practice. At the same time they are the starting point for studying dynamics of human performances manifested through various athletic disciplines. For a number of analysers, results achieved on big athletic competitions provoked a discussion about platforms and '' conservation'' of human abilities, whereas for the others it was a starting point for inquiry about the nal reach of knowledge about human athletic being (gnoseological context). e origin of knowledge about the athletic being of humans dates back to the ancient philosophy of Plato and Socrates. us it can be claimed that the source of knowledge is as old as discussions about nature of change of a human being under the in uence of exercising. In this study athletics is presented through the space of knowledge (subject of the study) integrating primordial and scienti c with the outcome such as new and e cient training and competition practice.