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Croatian Science Foundation

HRZZ Research Projects (IP-11-2013) Research project proposal [Form A]

Melancholy between Creativity and Depression. Theology, Philosophy, Art and Psychology about Melancholy MCD

Principal Investigator (PI): Ivica Ragu PI's host institution: Catholic Faculty of Theology in akovo Project proposal duration in months: 48

Project proposal summary The major task of this project is to explore melancholy as one of the most unavoidable concepts for understanding European culture. For most of western European history, melancholy was a central cultural idea, focusing, explaining, and organizing the way people saw the world and one another and framing social, medical, and epistemological norms. It is present from ancient times, through Christian antiquity, Middle Ages, the Renaissance analysis of man's states of melancholy, also through modern art, and psycho-sociological analysis of melancholy as depression. Specifically, we will access to this concept under two aspects: melancholy as a space for creativity and melancholy as depression. This project is particularly important under this negative aspect of melancholy, especially if we bear in mind that the present age is understood as a time of depression (Alain Ehrenberg). Depression causes more disability than any other psychiatric disorder and challenges the publics health worldwide. Many now view the burden of depression as being of epidemic proportions. Therefore, the project will be an attempt to rethink and explore not only the meaning and causes of melancholy as depression, but to offer a humanistic model for overcoming depression, through understanding melancholy as a space for creativity. It will be achieved by series of researches, colloquiums, international symposiums and publications.

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Extended Synopsis of the project proposal Melancholy, and reflections upon it, have a long history in western society. As a concept, melancholy is ambivalent and contradictory. Although it seems at once a very familiar term, it is extraordinarily elusive and enigmatic. Melancholy is profoundly interdisciplinary, and ranges across fields as diverse as medicine, literature, art, design, psychology, theology and philosophy. It is over two millennia old as a concept, and its development pre-dates the emergence of disciplines. While similarly enduring concepts have also been tackled by a breadth of disciplines such as philosophy, art and literature, melancholy alone extends across the spectrum of arts and sciences, with significant discourses in fields like psychiatry, as much as in art. Melancholy is also a central characteristic of the human condition. Hildegard of Bingen, the twelfth century abbess and mystic, believed it to have been formed at the moment that Adam sinned in taking the apple when melancholy curdled in his blood. Modern day Slovenian philosopher, Slavoj iek, also positions melancholy, and its concern with loss and longing, at the very heart of the human condition , stating melancholy (disappointment with all positive, empirical objects, none of which can satisfy our desire) is in fact the beginning of philosophy. Melancholy as a concept has a long history, that is worth researching. It comes from two Greek words, melas (black) and khole (bile). Greek science had taught that there were four elements (earth, air, fire, and water) and conceived of health as a balanced relationship between four humors, fluids or substances present in the human body: blood, phlegm, black bile, and yellow bile. Variations in these humors explained normal variation in temperament from one person to another, as well as states of disorder in a given person. Articulated first by the Greek physician Hippocrates writing in the century B.C.E., affirmed by Aristotle, Galen, and the Arabic physicians, and maintained in some form until well into the eighteenth century was the notion that, as is its name suggests, melancholy is a disorder, or a characteristic disposition, of the spleen or atrabiliary glands, the organ or organs supposed to produce the thick, acrid fluid known as black bile. (cf. J.RADDEN, The Nature of Melancholy. From Aristotle to Kristeva, Oxford UP, 2000., p. 36-40). Collecting the diverse forms of melancholy in its net, this humoral theory persisted even when seemingly alternative explanations or etiologies, natural and supernatural, were offered. But, during the first twelve hundred years after Christ the idea of the highly gifted melancholic had apparently been completely forgotten. The great scholastic rehabilitation of Aristotle had brought the Problemata as well as the other works and ideas that are closely connected with understanding of melancholy. The Renaissance also returned to Aristotle and other Greek texts. Marsilio Ficino was the key figure. In 1489 he published his Books on Life, wherein he argued, among other things, that melancholy was the necessary temperament of thinkers and of philosophers, who are inclined to think and brood over things that are impossible and difficult. Ficinos text was tremendously influential and signaled a subsequent interest in and positive valuation of melancholy in various forms. It appears, for example, that Drer drew from Ficinos text the theory of melancholy that provided the iconography of his Melancolia. Melancholy signified as a kind of heightened self-awareness; it was seen as the mood of the poet and of thought in general, as for example in Miltons poem Il Penseroso, wherein melancholys pleasures were celebrated. In Hamlet we find the romantic melancholic hero, who suffers a debilitating affliction, to be sure, but is all the more beguiling, complex, and attractive for it. It is his melancholy alienation and indecision that defines Hamlet as a hero and has allowed him to allegorize modern subjectivity more generally for several centuries now. At this moment melancholy even becomes a kind of fashion, a sign of glamour, a pose one might take on. We can see that melancholy often plays a role in our encounters with art works, and it is also present in some of our aesthetic responses to the natural environment. Melancholy invites aesthetic considerations to come into play not only in well-defined aesthetic contexts but also in everyday situations that give reason for melancholy to arise as a space for creativity. The Renaissance interest in the relationship between melancholy and genius and the corresponding popularity of melancholy was revived in the late eighteenth and early nineteenth centuries. In British and German Romanticism, as we know, melancholy is a major theme, from Goethes The Sorrows of Young Werther to Keatss Ode on Melancholy. Kant writes positively of melancholy in his Observations on the Feeling of the Beautiful and Sublime. At least on a thematic level, across this range of texts, melancholy is presented as a kind of mode of intensified reflection and self-consciousness, and the suffering accompanying it as a soulennobling force. To really appreciate beauty or experience love, one must also know

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melancholy. At the same time, in what increasingly became an autonomous social and cultural sphere, melancholy was becoming medicalized; it becomes a mental illness to be studied, categorized, and treated. Slowly during the nineteenth century the humoral understanding was displaced, and in this context also the term depression began to supplant melancholy. With the rise of psychiatry as a discipline, finding the physiological basis of mental illness became a priority. Probably no one contributed more to this practice than Emil Kraepelin, a contemporary of Freud, who developed his own program of clinical observation and research, producing a new system for the classification of mental illness. His influential Textbook of Psychiatry went through multiple editions and became a standard text. Constantly revising his clinical categories on the basis of new evidence and observations, Kraepelin made several important distinctions, but none as influential as the one between mood disorders (such as manic depression) and diseases of the cognitive faculties, such as dementia praecox (what we call schizophrenia today). To a great extent, contemporary psychiatry originates in the clinically based classificatory systems devised by Kraepelin (cf. D.G. BLAZER, The Age of Melancholy, New York: Routledge, 2005., p. 30-44). This is where Freud enters the picture, but before moving to an examination of the psychoanalytic theory of melancholy it is worth looking at the recent changes in our understanding of melancholy and depression, changes linked to the wide and effective use of Prozac and other SSRI antidepressants. As Peter Kramer reports in Listening to Prozac, Prozac turned out to be effective not just for people suffering major depression, but for people whose chronic vulnerability to depressed mood has a global effect on their personality, in other words, the depressive or melancholic (cf. P. KRAMER, Listening to Prozac, New York: Penguin; 1997. p. 80). Depression, the most frequent of the serious chronic mental illnesses, causes disability equal to if not greater than medical illnesses such as diabetes and hypertension. Epidemiologic studies have demonstrated that depression exerts the greatest societal burden of all the psychiatric disorders. Psychiatry and society have chosen a name for this melancholic burden: major depression. The diagnosis and treatment of major depression dominates the practice of therapists from psychiatrists to pastoral counselors. But, major depression is a treatable disease. Indeed, 70% of those who take antidepressant drugs respond, and relapse following initial treatment can be significantly reduced with a combination of antidepressants and psychotherapy. (cf. D.G. BLAZER, The Age of Melancholy, p. 68) Despite the good news: a better understanding of the brain, improved diagnostic capabilities, and the improvements in therapy something in therapists understanding and treatment of the disease is missing. W.H. Auden believed that society was adrift after World War I, leading to widespread anxiety, and he designated the era between the world wars of the 20th century the age of anxiety. He coupled the epidemic of anxiety with the unstable, anxiogenic social enviroment of Western Europe and America. The world was a threatening place in which to live. Uncertainty abounded. Given the world situation, anxiety was to be expected. Somehow, however, we seem to have lost sight of the connection between the way we feel and the world around us. How does the world around us currently contribute to our feelings of depression? Today, biological explanations of the burden predominate. Biological treatment is focused on the brain in the form of medications, and psychotherapy for depression emphasizes the need of the individual to adjust to the social environment. Psychiatrists rarely acknowledge that something is wrong with the social environment, and they encourage change in that environment even more rarely. In other words, despite the commonly accepted facts that major depression is prevalent in our society and that our social environment is rife with stressors that make us vulnerable, psychiatry does not link our melancholy with the society in which we live. Psychiatry, has retreated into a narrow, medicalized view of depression, ignoring, for the most part, the connection between depression and society. Treatment of depression is focused on correcting the individual genetic environmental aberrationa concept of disease and its treatment that also has been labeled methodological individualism. We disagree with such conceptions and methods and with this project we want to offer a humanistic model for overcoming depression, through understanding melancholy as a space for creativity. Our aim by this project is to reframe melancholy as a productive affect and to explore the way melancholy moves from an individual state into works that in turn impact upon collectivities. As depression is a global problem we consider that this project can offer some new views on melancholy, depression and creativity which plays a key role in dealing with that serious human disorder.

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This project will offer creative therapies that can be a powerful tool when used along with other depression treatments. We consider that it could be a unique approach to depression treatment (including psychology, theology, philosophy and art) that helps people to get in touch with their ratio, emotions and use creative expression as an outlet. This type of therapies can be used to identify and change the negative thoughts and feelings that are associated with depression. PIs Curriculum vitae PERSONAL INFORMATION Date and place of birth: Citizenship: Address: Telefon: E-mail: EDUCATION 1992. 1994. 1994. 2002. 1997. WORK EXPERIENCE 2002: Professor of Dogmatic Theology Catholic Theological Faculty in akovo 2008-2010: Vice-Dean for Science 2008-present: President, Chair of Dogmatic Theology 2010-present: President, Chair of Systematic Theology 2008-present: Editor, Theological Revue Diacovensia Teoloki asopisi 2012: Visiting Scholar, Centre Sevres, Paris. MEMBERSHIP 2009-present: International Catholic Revue Communio. PUBBLICATION (selection): in Croatian, Italian, French, Slovenian BOOKS: 1. Credo. Meditacije o apostolskoj ispovijesti vjere, KS, Zagreb 2001. 2. Sinn fr das Gott-Menschliche. Transzendental-theologisches Gesprch zwischen den sthetiken von Immanuel Kant und Hans Urs von Balthasar, Echter Verlag, Wrzburg, 2003. 3. Vesperae Sapientiae Christianae. Tribine 1 (prir.), KS, Zagreb, 2003. 4. Vesperae Sapientiae Christianae. Tribine 2 (prir.), KS, Zagreb, 2005. 5. Za tragovima Bojim. Teoloka traganja Karla Rahnera i Hansa Ursa von Balthasara (prir.), Biblioteka Diacovensia - Studije 10, akovo, 2007. 6. Vesperae Sapientiae Christianae. Tribine 3, KS, Zagreb, 2008. 7. Teoloka promiljanja o knjizi "Isus iz Nazareta" Josepha Ratzingera/Bendikta XVI. (prir.), KS, Zagreb, 2008. 8. Iekivati i pourivati dolazak Dana Bojega. Zbornik prigodom 65. obljetnice ivota Pere Araia (prir. zajedno s Ivom Diniem), Biblioteka Diacovensia, akovo, 2009. 9. Multorum fratrum vehementissima postulatione et maxime tua iussione compulsus. Zbornik radova u ast prof. dr. sc. fra Marijanu Mandacu prigodom 70. obljetnice ivota, (prir.), Sluba Boja, Makarska, 2010. 10. utnja - dokolica - molitva. Vesperae sapientiae christianae 4, KS, Zagreb, 2011. 11. Sretni u nadi. Teoloka razmatranja o srei, HILP, Zagreb, 2013. ARTICLES: 1. Utjecaj 'amerike civilne religije' u Hrvatskoj, Glas Koncila 17 (2002), str. 7. 2. O mukarcima u feminiziranoj Crkvi, u: Okno 2 (2003), str. 2. 3. Homo - Experimentum Coram Deo. Doprinos teoloke antropologije eksperimentu "ovjek" u modernim znanostima, u: Filozofska istraivanja 91 (2003), str. 915.-929. 4. Poslanje Crkve u pluralizmu 26 september 1973., Osijek (Croatia) Croatian Strossmayerov trg 5, 31400 akovo 099/333-2000 ivica.raguz@os.t-com.hr

University of Josip Juraj Strossmayer, Catholic Theological Faculty in akovo, theology graduate Pontifical University Gregoriana in Rome Theological Faculty, baccalaureate, magister and doctorate in theology Weston Jesuit School of Theology, Boston Theological Institute, Boston, USA, specialization in theology

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"preobraavajue prihvaanje", u: Bogoslovska smotra 2-3 (2003), str. 269.-292. 5. Pledoaje za kransko muenitvo danas, u: V. DUGALI (prir.), Spe et labore. Zbornik u ast biskupa Marina Srakia, akovo, 2003., str. 147.-160. 6. Patnja: kraj ili poetak vjere u Boga?, u: J. IKE (prir.), Zbornik radova 4. Meunarodnog znanstvenog simpozija s temom: Vukovar kao paradigma Muke, Vukovar, 22.-25.4. 2004., Pasionska batina, Zagreb, 2004., str. 320.340. 7. Kant i Hegel o molitvi i kultu, u: B. VULETA - A. VUKOVI - I. M. LITRE (prir.), Dijalogom do mira. Zbornik u ast dr. elju Mardeiu, Franjevaki institut za kulturu mira, Split, 2005., str. 188.-219. 8. Dijecezanski sveenici - pastoralni anahoreti, u: Okno 2 (2005), str. 2-3. 9. Dano je. Uvod u misao francuskoga filozofa Jeana-Luca Mariona, u: Filozofska istraivanja 98 (2005), str. 695.-715. 10. Neka teoloka razmiljanja o nasilju, u: Franjevaki institut za kulturu mira (prir.), Nasilje nad enama. Teoloko -pastoralni izazov, Franjevaki institut za kulturu mira, Split, 2006 ., str. 191.-209. 11. (Ne)potrebitost kranskih misija spram idovstva i islama?, u: Vjesnik akovake i Srijemske biskupije 2 (2006), str. 129.-132. 12. Teologija i duhovnost sveenitva prema Karlu Rahneru, u: Nova prisutnost. asopis za intelektualna i duhovna pitanja III/2 (2005), str. 329.-346. 13. Kultura alternativnoga kao izazov znanosti i pastoralu, u: Bogoslovska smotra 2 (2006), str. 457.471. 14. upnik: "usputnik" ili "suputnik"?, u: Glas Koncila 41 (2006), str. 11. 15. Kako i "religiozno nemuzikalne" osobe mogu uiti od religije. Jrgen Habermas o potrebi "ponizne poniznosti" u postsekularnome drutvu, u: Okno 3 (2005), str. 2. -3. 16. Habermas o sekularnom umu, vjeri i Benediktu XVI., u: Glas Koncila 8 (2007), str. 11. 17. 'On nam je donio Boga'. Benedikt XVI. o Isusu iz Nazareta, u: Glas Koncila 17 (2007), str. 11. 18. 'Deus caritas est' i gnoza, u: Vjesnik akovake i Srijemske biskupije 4 (2007), str. 305. -308. 19. Papa Benedikt XVI. o Crkvi, dravi i politici, u: Bogoslovska smotra 77 (2007 ), br. 2, str. 419435. 20. Nekoliko misli uz novu encikliku Benedikta XVI. 'Spe salvi'. Suvremeni ovjek i nada, u: Glas Koncila 49 (1746), god. 2007., str. 3. 21. Teologija misija u kontekstu krize misionarskoga poslanja, u: Vjesnik akovake i Srijemske biskupije 11-12 (2007), str. 867.870. 22. Vjernik i nevjernik pod "unakrsnim pritiskom": Charles Taylor o sekularnom dobu, u: Diacovensia 20 (2007) 2, str. 57.-70. 23. Sloboda kao rez i milost. Trinitarna teologija slobode Hansa Ursa von Balthasara, u: Vjesnik akovake i Srijemske biskupije 2 (2008), str. 99.-104. 24. Teologija i filozofija kao slukinje. Hans Urs von Balthasar o odnosu teologije i filozofije, u: P. ARAI (prir.), Teologija u dijalogu s drugim znanostima, Diacovensia - Studije 12, akovo, 2008., str. 85.-99. 25. Crkveni pokreti kao Crkva u pokretu: promiljanja o ekleziolokom identitetu crkvenih pokreta, u: Bogoslovska smotra 78 (2008) 2, str. 385. 403. 26. Nekoliko misli o 'Direktoriju za pastoral sakramenata u upnoj zajednici'. Sakra menti kao 'sveti simboli' i tri pravila sakramentalne kateheze, u: Vjesnik akovako -osjeke nadbiskupije i Srijemske biskupije, 7-8 (2008), str. 667.-670. 27. Aelred iz Rievaulxa o duhovnom prijateljstvu. 'Ecce ego et tu, et spero quod tertius inter nos C hristus sit', u: Sluba Boja 3 (2008), str. 261-285. 28. 'Bolna od ljubavi.' (Pj 5, 8). O mistinim pismima Majke Terezije, u: Glas Koncila 48 (2008), str. 12. 29. Susreti sa sv. Pavlom, u: Laa 4 (2008), str. 11.-19. 30. to teologija treba uti, dobiti i preuzeti od Antikrista? Hans Urs von Balthasar o Friedrichu Nietzscheu, u: Obnovljeni ivot 4 (2008), str. 417. -442. 31. 'Malena vrata' u iroka prostranstva Trojedinoga Boga. O privatnim objavama i ukazanjima Blaene Djevice Marije, u: Vjesnik akovako-osjeke nadbiskupije i Srijemske biskupije 11 -12 (2008), str. 961.966. 32. Mistina forma miljenja suvremene filozofije religije i mistika Ivana od Kria, u: Bogoslovska smotra 4 (2008), str. 789.-806. 33. Biti ljubljen ili ne biti ljubljen - to je pitanje: Jean-Luc Marion o sv. Augustinu, u: Diacovensia 21-22 (2008) 1-2, str. 151.-171. 34. Trinitarno-euharistijsko promiljanje o kranskoj inicijaciji, u: Bogoslovska smotra 79 (2009), str. 537.-561. 35. Hans Urs von Balthasar i Karl Rahner o Blaenoj Dj evici Mariji, u: Bogoslovska smotra 4 (2009), str. 813.-845. 36. "Astra inclinant, non necessitant." Kranski pogled na astrologiju, u: Vjesnik akovako-osjeke nadbiskupije i Srijemske biskupije 1 -2 (2010), str. 41.-46. 37. Molitva kao utjeenost i neutjeenost. Augustinovo pismo Probi, u: "Multorum fratrum vehementissima postulatione et maxime tua iussione compulsus." Zbornik radova u ast prof. dr. sc. fra Marijanu Mandacu prigodom 70. obljetnice ivota, Sluba Boja, Makarska, 2010., str. 79.-89. 38. Filozofija o suicidu, u: . Ljubii i suradnici, Sveuilite u Rijeci, Medicinski fakultet, Rijeka, 2010., str. 107.-115. 39. Filozofsko-teoloka promiljanja o "negativnim sigurnostima" Jean-Luca Mariona, u: Bogoslovska smotra 1 (2010), str. 377.386. 40. Filozofija i teologija u getsemanskoj noi. Lav estov o filozofiji Friedricha Nietzschea, u: Diacovensia 1 (2010), str. 111.-128. 41. Uvod u teologiju ivotnih doba, u: Communio 36 (2010), str. 115.-124. 42. Sakramente als bergnge. Rituale im Leben des Menschen, u: Pastoraltheologische Hefte 3 (2010), str. 14.-23. 43. O sveenikom celibatu u krizama dananje Crkve, u: Diacovensia 2 (2010), str. 313. -328. 44. Na razmeu ateizma i

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kranske vjere. Teoloki pogled na Alberta Camusa, u: Obnovljeni ivot 3 (2010), str. 341.353. 45. Sustavno-teoloko promiljanje o propovijedi, u: Diacovensia 3 (2010), str. 501. 516. 46. Arijanska soteriologija patnikoga Boga kao jedan od osnovnih razloga privlanosti arijanizma u Crkvi 4. stoljea i odgovor Crkve na sabor u u Niceji 325. godine, u: D. Damjanovi (prir.), 1700 godina svetih srijemskih muenika. Zbornik radova s meunarodnog simpozija o 1700. obljetnici Sirmijsko-panonskih muenika (304.-2004.), akovo, 2011., str. 279.-288. 47. L'amour o reposent les mes. L'Ascension et la Pentecte dans liconographie orthodoxe, u: Revue Catholique Internationale Communio 1-2 (2011), str. 105.-111. (lanak objavljen takoer na nizozemskom, maarskom i poljskom) [poljski prijevod: Milo, w ktorej odpoczywaja dusze, Communio 1 (2012), str. 128.-137.] 48. Dogmatsko-teoloki pogled na nauk o istonom grijehu, u: Vjesnik akovako-osjeke nadbiskupije i Srijemske biskupije 3 (2011), str. 187.-192. 49. Nekoliko crtica o sveuilinoj teologiji i teolokim asopisima, u: Bogoslovska smotra, 1 (2011.), str. 147.-153. 50. Markel iz Ankire, 'Datirani sabor' i neki vidovi donanje trinitarne teologije, u: Diacovensia 1 (2011), str. 93. -113. 51. Papa Benedikt XVI. O Crkvi, dravi i politici, u: Vjesnik akovako-osjeke nadbiskupije i Srijemske biskupije 5 (2011), str. 437.-442. 52. Ozio cristiano, u: Communio. Rivista internazionale di Teologia e Cultura 3 (2011), 228, str. 41.-49. [portugalski prijevod: Acerca de ocio cristiano, Communio 3 (2011), str. 287.-296.] 53. Crkva kao mjesto "proirene savjesti". Dogmatsko-teoloko promiljanje o odnosu Crkve i savjesti, u: N. Biaca - J. Duki - J. Garmaz (prir.), Fenomen savjesti, CUS, Split, 2011., str. 75.-89. 54. Uvod u teologiju muenitva, u: N. Neki (prir.), Znanstveno-struni skup: vl. Ivan Burik - svjedok vjere, muenik Crkve, Tovarnik, 2011., str. 145.-147. 55. Kraj svijeta - Antikrist - milenarizam, u: Meunarodni katoliki asopis Communio 37 (2011), str. 19.-28. 56. O "teoriji" i sveuilitu neko i danas, u: Diacovensia 3 (2011), str. 383.-391. 57. Pravoslavlje, katolicizam i protestantizam. Osvrt na "Bit kranstva" Adolfa von Harnacka, u: Diacovensia 1 (2012), str. 133. -147. 58. Molitve Anzelma Canterburyjskoga Blaenoj Djevici Mariji i marijanska pobonost danas, u: Hercegovina franciscana, god. VII (2011), br. 7, str. 289.-301. 59. O kontemplativnoj dokolici, u: Laa, 7 (2012.), 3, str. 2-12. 60. Dvanaestogodinjak Krist u hramu i teologija zadivljenosti, u: Katehetski glasnik 2 (2012), str. 13.-23. 61. O teologiji smrti, u: Meunarodni katoliki asopis Communio (2012), br. 114., str. 61. -69. Francuski prijevod: Vivre la mort comme un don, u: Revue catholique internationale Communio 5 (2012), str. 46.56. Talijanski prijevod: "Vivere la morte come un dono. La fede cristiana e la morte", u: Communio. Rivista internazionale di Teologia e Cultura 233 (2012), str. 34.-42.; Slovenski prijevod: O teologiji smrti, u: Mednarodna katolika revija Communio 1 (2013), str. 36. -47.; poljski prijevod: Przey mier jako dar. Wiara chrzecijanska i mier, u: Communio 3 (2012) str. 75.-87. 62. "Teoloko razmatranje o Mariji Magdaleni", u: A. Koak (prir.), Kneginec - Khene pod okriljem sv. Marije Magdalene, Zagreb - Kneginec, 2012., str 9.16. 63. Vukovarske rtve u svjetlu rtve Isusa Krista: obrisi teologije rtve, u: D. ivi (ur.), Victor quia victima. Nada za Hrvatsku, Zagreb - Vukovar, 2012., str. 13.-19. 64. O nekim vidovima teorije sree Toma Akvinskog, u: str. A. Gavri I. estak (prir.), Veritas vitae et doctrinae. U potrazi za istinom o ovjeku i Bogu. Zbornik u ast Hrvoja Lasia, OP, FTI, Zagreb, 2012., 81.-95. 65. "O anelima, Bogu i ljudima. Jedna angeloloka skica", u: Vjesnik akovako-osjeke nadbiskupije i Srijemske biskupije 1 -2 (2013), str. 29.-33. 66. "O kranskoj nadi protiv beznaa i umiljenosti", u: Katehetski glasnik 1 (2013), str. 11. 24. 67. "Neki vidovi teologije vjere Tome Akvinskoga", u: Diacovensia 2 (2013), str. 285.307. 68. Parezija: Michel Foucault i teologija u dijalogu, u: Nova prisutnost 2 (2013), str. 237.-264. PERSONAL SKILLS AND KNOWLEDGE Understanding, reading and writing Croatian, Italian, German, French and English. PIs 5-year track-record 2008-2011: Docent in Theology Catholic Faculty of Theology, akovo 2011-present: izvanredni (Extraordinary) Professor of Theology Catholic Faculty of Theology, akovo. 2008-present: President, Chair of Dogmatic Theology Catholic Faculty of Theology, akovo 2008-present: Chef-Editor, Theological Revue Diacovensia 2009-present: Chef-Editor, International Theological Revue Communio (Croatian Redaction) 2008-present: Pubblicaton (books):

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Vesperae Sapientiae Christianae. Tribine 3, KS, Zagreb, 2008.; Teoloka promiljanja o knjizi "Isus iz Nazareta" Josepha Ratzingera/Bendikta XVI. (prir.), KS, Zagreb, 2008. Iekivati i pourivati dolazak Dana Bojega. Zbornik prigodom 65. obljetnice ivota Pere Araia (prir. zajedno s Ivom Diniem), Biblioteka Diacovensia, akovo, 2009. Multorum fratrum vehementissima postulatione et maxime tua iussione compulsus. Zbornik radova u ast prof. dr. sc. fra Marijanu Mandacu prigodom 70. obljetnice ivota, (prir.), Sluba Boja, Makarska, 2010. utnja - dokolica - molitva. Vesperae sapientiae christianae 4, KS, Zagreb, 2011. Sretni u nadi. Teoloka razmatranja o srei, HILP, Zagreb, 2013. 2012: Visiting Scholar Centre Sevres, Paris. 2011-2013: Visiting Professor, Catholic University in Zagreb, Croatia