Social Peace as a Value Order

Abstract

Social peace, as a system of values, is based on the value of solidarity, which must embody a progressive development of humankind towards a unity that is both genuine and realistic in terms of attaining the desired objectives. Social values, such as solidarity, are of huge significance for social peace. They are particularly necessary in the process of building institutions that can maintain social peace without pressure or coercion. Yet, it does not imply superficial affection and sympathy for the human predicament but a sincere and committed advocacy for the general well-being. Thus, if we can raise man’s awareness and sensitivity to social values, we are likely to develop legal institutions that will not only preserve but also attain social peace based on the highest social values. A reasonable approach to this matter entails that the development of such institutions will not lead (with absolute certainty) to establishing a value system based on social peace, but it will certainly lead to identifying the undesirable state of affairs, which is the direct opposite of social peace and a trigger for moving forward.The concept of solidarity which recognizes that individuals can survive in a holistic environment in spite of their specificities leads to the desired social peace; supported by the multi-perspective relationship between “myself” and “others”, it will suppress man’s inherent egoism, and shed a new light on the value-oriented track of being that has no alternative.Thus defined, social peace turns into a value system which may also be designated as an axiological track of moral conduct, eventually leading to "the logic of the heart" (Blaise Pascal) and "the order of the heart" (Max Scheler). Admittedly, it makes social peace somewhat idyllic but not unattainable because a value system, including social peace as a highest value, is a given constant which is governed by its own laws; thus, it cannot be destroyed by immoral and unlawful conduct.This postulate gives law the necessary axiological critical edge. In times of growing legal positivism which can substantiate anything as long as it has the form of law, it will contribute to distinguishing between the acceptable value system, such as social peace, and its antipodes. Establishing a balance within a legal order enables the law to come closer to the ideal of justice, which will suppress man’s inherent egoism (by referring to “others” rather than “myself”) and enable the exercise of common interests.In the context of legal positivism per se, social peace is guaranteed by the rights which are ensured by the monopoly of physical coercion. However, as such, it is not absolutely acceptable because it entails an element of force which may be interpreted as coercion for the sake of (social) peace of the ruling class. As opposed to such a conception of social peace, the axiological stance is that social peace is a value system which does not retreat in times of adversity but steadily progresses, thus defying the evil that coexists with values in all human matters.

Uticaj društvenih medija na proces odabira domaće destinacije kulturnog turizma

“…U današnje vreme, društvene mreže mogu da budu vid promocije kulturnog turizma, čemu doprinosi činjenica da su ispitanici saznali za nove destinacije kulturnog turizma putem društvenih mreža (3,93) za koje ranije nisu znali. Fotografije koje korisnici postavljaju na društvene mreže mogu značajno da doprinesu motivaciji da se poseti destinacija, što je potvrđeno rezultatom da se ispitanici slažu sa tvrdnjom da su fotografije na društvenim mrežama povećale želju da posete destinaciju (4,24), što može da bude dobra osnova za dalje promotivne aktivnosti. Na društvenim mrežama se postavlja veliki broj komentara o određenim destinacijama, a komentari korisnika koji su posetili destinaciju mogu da budu od velikog značaja u procesu donošenja odluke.…”