Consumer satisfaction with online shopping is directly dependent on a number of factors. There is a constant dilemma in the market related to the question which online shopping determinants affect the customer satisfaction. This issue is particularly important for underdeveloped markets, where online commerce is not sufficiently present. In order to increase the online commerce participation, it is necessary to explore and analyze the connection between customer satisfaction and diverse determinants. Accordingly, this paper develops the research model to determine the impact of certain online purchase determinants on the consumer satisfaction in the market of Serbia. A conceptual model is defined, consisting of 26 items categorized into seven variables: security, information availability, shipping, quality, pricing, time, and customer satisfaction. Input model parameters were collected through surveys, with the aid of appropriate Internet tools. The validity of the developed model was verified through the Confirmatory Factor Analysis and the Partial Least Squares. The obtained result analysis confirmed the basic research hypotheses that customer satisfaction in online shopping, on the Serbian market, directly depends on the following determinants: security, information availability, shipping, quality, pricing and time.

No abstract

Apart from the traditional division "the teacher-centered" or "the student-centered education" the third option is, according to my mind and experience, more promising, more effective and more flexible. Namely, "the teacher-centered" education looks like an obsolete and worn-out concept, while "the student-centered" is mostly recognized as contemporary approach which must totally replace the old concept with predominant teacher's authority. The teacher-centered notion encapsulates teachers as the focal points of education. In other words teachers are organizers who rule the whole process of education, while students are mostly passive observers which active participation is strictly limited. On the other hand "the student-centered" education allegedly eliminates all major deficiencies of traditional authoritarian style fostering students' participation in all phases of education. The focus is shifted from teaching to learning (from teachers to students). The solution seems workable, efficient and self-evident-which is not the case. Instead of two extreme positions the third option emerges as more efficient; "the quality-centered education". The purpose of my paper is to prove the benefits of the "third approach" and define its major characteristics.

<p>Zen budizam je samo jedan od mnogih puteva prosvećenja koji,  kao snažan pokušaj direktnog kretanja ka cilju, sve prepreke ostavlja po strani. Poput Sokratove filozofije, zen budizam odbacuje verbalizam i puka opisivanja; on nema strpljenja za akademske finese dok, lišen doktrinarnosti, insistira na dijalogu umesto na racionalnom izlaganju metafizičkih pitanja. U zen budizmu (kao ni u Sokratovoj filozofiji) uobičajene norme logike i ispravnog rasuđivanja ne igraju presudnu ulogu; povrh toga, tipični <em>ex cathedra </em>pristup napušten je u korist premošćivanja jaza između pojma i neposrednog iskustva. Reči i prikazi samo nagovešćuju ono „nepoznato“, koje je daleko iznad teorije, beseda i poučavanja. Stoga je zen često označen kao</p><p>„direktnost”, odnosno kao neposredna svesnost o večito menjajućem toku života, miljama udaljenom od pukih racionalizacija, koje kao takve nisu ništa drugo nego mrtvi simboli žive zbiljnosti. Sokratovo učenje i zen neguju ideju neposrednosti čina, čime izražavaju kako ideju „duhovnog siromaštva“, tako i besmislenost definicija koje velom prekrivaju „konačnu istinu“, a tražioca odvraćaju od najkraćeg puta ka <em>satoriju</em>. Ideja posedovanja je iluzorna (bilo da je reč o materijalnom ili duhovnom posedu), a sledstveno tome, život nikada ne može biti pojmljen, niti precizno definisan – drugim rečima, neuhvatljiva supstancija života bliska je pojmu ne-vezanosti. Duhovna sloboda se otkriva u čovekovoj urođenoj sposobnosti da sledi večito promenljivi tok života izbegavajući obe krajnosti – onu slepog prihvatanja sudbine, kao i jalove, grozničave užurbanosti našeg modernog sveta.</p>