Humankind has been divided for thousands of years into diverse civilizations characterized by different, commonly irreconcilable views on the world and confronting ethical values leading to bloody wars from time to time. A global culture of empathy seems to be a key to the very survival of humankind and life on our planet. Good, creative, and empathic communication is a background of individual and collective mental health. To live healthily and enjoyably in multicultural and multinational environments, it is of the essential need to have empathy skills that allow people to better understand each other, their perspectives, opinions, emotions, and behavior, making life environment more harmonious, creative, and secure. Bosnia and Herzegovina, characterized by the deep crisis of identity associated with a severe epistemic, ethical, and dysempathic crisis, is the right place for applying the Strategic Harmony Model and promoting principles of brotherhood in humanity and empathic civilization. Empathically integrated sciences, arts, and religions in creative dialogues as allies can significantly contribute to the healing of the broken Bosnia and Herzegovina and promote ideas of a compassionate society and empathic civilization.

The article is based on the book “EmpowerUs: From Crisis to Strategic Harmony” [Kaufman I, Srića V. (2020)].¹ It discusses the Strategic Harmony as a new mindset or a mental framework for dealing with the main global problems and issues. In other words, it is a “fix society” model based on transformative leadership. It starts with an attempt to rediscover the core values that should drive leader's behavior and lead to better outcomes. We call them the TEST values (Trust, Empathy, Sustainability and Transparency). They should be combined with Transformative Love as a tool to overcome any discord, organizational conflict or other source of broken institutions, and relationships involving humans. Also, the TEST values should be applied together with Transformative Power, the passion and commitment to one's values that potentiates and increases the potential for transformation that leads to Strategic Harmony. Global transformation starts as self-reflection aimed to find innovative ways to unify around completing goals and achieving Strategic Harmony. A new generation of leaders driven by TEST values and transformative love and power could serve as catalyzers of needed global changes.

Talking about brotherhood/sisterhood implies the human race in general. We will try to shed light on the compatibility of all heavenly religions regarding this topic from an Islamic perspective. In the following sentences, we present Islamic theological frameworks as well as examples of good practices that help us develop our own views and clear attitudes about human brotherhood.

Relations between Muslims and Christians have assumed different dimensions throughout history. There are examples of peaceful relationships as well as tensions. The meeting of Saint Francis of Assisi with Sultan Malik-el-Kamil and the letters and gifts between Sultan Abdulhamid II and Pope Leon XIII are two examples of friendly relations. Pope Francis, in his encyclical Fratelli tutti, encourages all Catholics and other Christians to be aware of the importance of building brotherhood not only among all those who believe in Christ but with those who belong to other religions as well. Tense relations between Muslims and Christians due to many reasons, such as war, migration, fear, and prejudices, are obvious upon examining European history. A number of political problems also contribute. However, there were also periods when the culture of living together was highly developed. It is noteworthy that today there are mutual prejudices between Muslims and Christians for many reasons. In order to eliminate these prejudices, various issues will be addressed in this paper. In the first part of the paper, the negativities will be set aside, and the examples of good relations in history between Muslims and Christians will be emphasized. The second part will emphasize the verses in the Bible and the Quran that express the importance of living together.

The volume of Nikola Kuzanski's short book On Peace among Religions contains great thought. And this world needs wisdom on how to achieve peace among religions. Originating as a polylogue of Christians, Muslims, and Jews at the time of the Ottoman conquest of Istanbul and hinting at the important dilemmas of different interpretations of one principle—Abrahim's monotheism—it still brightly illuminates the corridors over which falls a huge dark shadow of an abyss or abyss that cannot even be seen. Kuzanski's goal is to seek the invisible communion behind diversity on the surface. After Byzantium fell under the Ottomans and the people fell into fear, anger, and depression. But this is not a cheap production of a new religion, which is emphasized as an intention in our time, but he believes that if people had time and leisure for self-knowledge, they would find the right path.

Ever since the advent of Islam in these areas, Bosnian Muslims have been members of the mainstream of Islam (Ahl as-Sunna), and when it comes to partial religious matters, they have followed one of the oldest mezheps (law schools) that originated in Islam, the Hanafi mezhep. Thus, for almost 6 centuries, Bosniaks, as indigenous European Muslims, have had their own religious tradition, which, despite going through different, often very difficult stages (wars, exile, occupation, dictatorial regimes, isolation from the Muslim world, etc.), have managed to maintain a high degree of originality and foundation in the primary sources of Islam. The Islamic tradition of Bosniaks is, in fact, considerable experience accumulating over a long period of time, which helps the Muslims of this region to survive and preserve their religious identity despite the harsh environment and all kinds of hardship they have been exposed to Bosniaks, as indigenous European Muslims, have one advantage over other Muslim nations: they do not view modern civilization from the side or from afar but live in its very center and fully feel its impulses and its nature. This means that they feel its strengths and weaknesses, but also their needs better than others. At the same time, they inherit Islam, preserve and nurture it as a treasure and study it with love and loyalty in their hearts. They have never departed from its mainstream practice, turned it into a sect, or ideologized it. Also, they have withstood the challenge of extremism, radicalization, and intolerance of others and their difference. On the contrary, other religions and worldviews have always been respected within their religious tradition. This was especially demonstrated by the followers of Christianity, both Roman Catholic and Orthodox, with whom they have always cherished good neighborly relations and treated their religion, holidays, and customs with the utmost respect. Bosniaks have also had a good relationship with Jewish community members. The tolerance of Bosniaks toward others and different ones was especially demonstrated during the aggression in Bosnia and Herzegovina, when genocide was committed against Bosniaks and when over 900 mosques, several 100 maktabs, and other sacral objects were destroyed and devastated; even in such cruel conditions, Bosniaks did not resort to retribution and did not demolish and desecrate others’ places of worship and sanctities, which provides solid evidence of their high tolerance, respect for other religions, and their readiness for peaceful coexistence.

In this paper, Paul Hacker's idea of inclusivism and its distinction from tolerance will be problematized; but not before the very notion and idea of tolerance are discussed, that might actually be conditioned by modern worldview and experience. Paul Hacker argues that Hinduism is not tolerant but an inclusivist religion and that a tolerant religion can only be one where a clear difference between ”itself” and ”other” is established. The article will present examples of Bhagavadgītā, which corresponds to Hacker's notion of inclusiveness, and the example of Dārā Šukūh, which corresponds to the concept of tolerance. However, while tolerance is a concept developed in the Western cultural and religious milieu, in Hinduism, there are many examples of inclusivism without the hierarchization of included concepts. That is why this paper would propose to postulate two types of inclusivism, one with hierarchy and the other without. An example of inclusivism without hierarchization might be Ramakrishna. The conclusion is that the situation is complex and that both types of inclusivism, the one with hierarchization and the one without, have the potential to regulate the daily practice of toleration in society.

Man as an animal rationale et religiosum approaches reality in two ways: rationally—using concepts, and religiously—using myths, symbols, and rituals. Ever since man was sapiens, there have been speech and dilemmas about God, which man, according to his metaphysical intuition, has always posed. Philosophical discourse on God begins with reflections on the nature and value of religion. Dilemmas are possible in religious (philosophical) speech, but they are not possible in religious (faithful) speech. The philosopher seeks the truth, the believer seeks salvation, and they differ significantly in this. It is impossible to avoid that religion encounters philosophical thought because religion, like philosophy, is a “human event” as one of the forms of human life and existence, and everything that “happens” to man is always the subject of his reflection. That is why one can and must constantly ask oneself what religion is, and especially what my religion is, which determines the form of my life. Because of his spiritual powers (reason and will), which form the essential part of the human being, man will always think and strive for truth (be a philosopher), just as he will always strive for freedom, goodness, and salvation (be a believer). Although there will always be people who are not philosophers and who are not believers. Just as it is not possible to separate man from his rationality, so it is not possible to separate him from his religiosity. And the dilemma from the title of this symposium: “Faith in God, unites or divides” should be changed into the statement: faith in God unites, not divides.

Since the last decade of the 20th century, bigotism has been presenting an easy-to-notice phenomenon on the political scene of Bosnia and Herzegovina. The reason for this is, among other things, that expressing religious belonging became an important element for political subjects in order to get and keep governance. The physical aspect of religion, which is usually not connected with the true feelings of the individual, became a part of political rituals, especially at mass events, such as the worship for ”important” holidays. Some political individuals are turned into the idealization of themselves as political subjects and integrate bigotry into their campaigns. By analyzing this phenomenon, when we talk about the entity Republic of Srpska, we can make an impression that instrumentalization of faith in God is very common.

Social liberties, social progress, then the moral zeitgeist as usually determined in the west, it is often problematic in the social context, on the one hand, the assertion about morality as biologically conditioned and morality as a philosophical-logical entity that is realized in freedom since the time of Kant, are only two polarities that reflect strength in discussions semantics, often contradictions that can often be characterized as good cognitive theoretical explanations of naturalists and their opponents vice versa of the origin of morality as social phenomena that regulate relationships in society and the world. In light of Dugin's theological statism and French laicism, we will try to show the influences of the Enlightenment through the prism of current theoretical discussions about the state, morality, international law, and postmodernist alternatives, the necessity of deciphering politics and theology throughout history and the new “excursion” of the fourth Russian political theory and the so-called of the new order which often characterized by major world events. The problem of knowledge (hikma) as such, between social, natural and spiritual sciences is everything less important in postmodern research that has crossed a development path that is just about irreversible, in an effort to explain human development, socialization, behavior, cognition processes and new aspirations that pretend to create a “humane machine” that will lose its basic divine purpose and all that is characteristic of homo sapiens

Professional ethics in obstetrics is based on the ethical principles of beneficence, respect for autonomy, and justice and the professional virtues of integrity, humility, compassion, self-effacement, and self-sacrifice. The ethical principle of beneficence and the professional virtue of integrity are directly applicable tools for addressing the question posed in this paper. The Coronavirus disease of 2019 (COVID-19) pandemic is unprecedented in our lifetime, especially in perinatology. In this publication, we will discuss important clinical ethical lessons we learned during the pandemic, including COVID-19 vaccination and physician hesitancy, ringfencing, and frameshifting. The gold standard is to strongly recommend COVID-19 vaccinations to those trying to get pregnant, to those who are pregnant, and to those who are postpartum. The three root causes of physician hesitancy—misapplication of therapeutic nihilism, misapplication of shared decision-making, and misapplication of respect for autonomy should not be ignored and need to be addressed. It is important that we heed Brent's insightful recommendations. Doing nothing with respect to vaccination is not an option, whether it applies to COVID-19 vaccines or to future pandemics. Physician hesitation is not an option. When there is sufficient evidence of vaccine safety and effectiveness without documented risks, vaccine recommendations before, during, and after pregnancy should be explicitly made to prevent maternal, fetal, and neonatal morbidity and mortality.

Chosen controversial themes that arose upon declared COVID-19 pandemic are briefly discussed and reviewed herein. Given the relatively one-sided reporting on the origin and course of COVID-19 and the constant pressure for the “vaccination” against severe acute respiratory syndrome coronavirus 2 (SARS-CoV-2), scientific information and research results that show problematic aspects of the COVID-19 counteracting measures put in place are presented. These aspects are often neglected in mainstream communication channels and are underrepresented in the scientific literature. As science is not a dogma but comprises all available objective facts and angles of view, sometimes opposing each other and sometimes not fitting in one unique picture, the presented portion of information may be important for a wider discussion within the scientific community. Scientific facts may be accordingly confronted and openly discussed taking in mind that any discussion should be driven primarily by humanistic goals. The closest truth should be consequently drawn from the confrontations of arguments and facts in light of a humanistic context.

The coronavirus disease of 2019 (COVID-19) infection has spread all over the world and caused a global health and economic crisis, so we will talk about the “time before COVID” and probably the “time after COVID.” Although the virus most often attacks the respiratory system, respiratory diseases, especially severe acute respiratory syndrome coronavirus 2 (SARS-CoV-2), are the main cause of mortality in patients with COVID-19 infection, followed by damage to the myocardium and complete cardiovascular system, which is a common finding in patients. The association between COVID-19 and acute myocardial infarction (AMI) is interpreted as impaired immunity with enhanced inflammatory response and development of endothelium with procoagulant disorders such as thrombosis and thromboembolism with sequelae on the heart, brain, pulmonary and peripheral arteries. Endothelial dysfunction develops with myocardial damage with the instability of atherosclerotic plaque, its fissure and rupture, and AMI. Comorbid conditions such as hypertension, diabetes, hyperlipidemia, and kidney disease further exacerbate the severity and outcome of the disease. Air pollution also significantly contributes to the clinical picture of the disease and complicates COVID-19 infection with the development of cardiovascular complications of the AMI, with cardiac decompensation, malignant cardiac arrhythmias, myocarditis, and pericarditis that contribute to clinical severity and mortality. There was a lower influx of patients to cardiology departments and coronary units, and emergency services during the epidemic wave by 30–48% depending on the region-country in the world, but also an increase in the severity of the clinical picture and higher mortality from cardiovascular disease (CVD). The reasons for this phenomenon are mostly unknown. It is assumed that it is a matter of fear, “lockdown,” self-isolation, and delay in attending the doctor, which prolongs the time of ischemia and loses the “golden hour” to reperfusion of AMI patients, which is also contributed by antiepidemic measures with percutaneous coronary intervention (PCI) testing and personal protection measures. Staff in cat laboratories prolong the door-balloon time and thus cause more serious heart damage.

Introduction: Infection with the new coronavirus [severe acute respiratory syndrome coronavirus 2 (SARS-CoV-2)] was first registered in December 2019 in China and then later spread rapidly to the rest of the world. On 31^st December 2019, the World Health Organization on 11^th March 2020 declared a pandemic with this virus. In Bosnia and Herzegovina, the first infected person was registered on 5^th March 2020 in Banja Luka. Aim: To present some aspects of the olfactory and gustatory dysfunction in patients with the coronavirus disease of 2019 (COVID-19). Methods: The article has an analytical character and review of the literature. Results and Discussion: Severe acute respiratory syndrome coronavirus 2 (SARS-CoV-2) has a high similarity with SARS-CoV-1 and uses the same receptors to enter the human body [angiotensin-converting enzyme 2 (ACE2)].² COVID-19 is a respiratory infection that is primarily transmitted via respiratory droplets. In the first year of the pandemic, the SARS-CoV-2 coronavirus has mutated several times, resulting in genetically different variants. The variants are named by using letters of the Greek alphabet. The Alpha variant (Wuhan, China), Beta variant (first outbreak in South Africa), the Gamma variant (first outbreak in Brazil), and the Delta variants (first outbreak in India and Omicron variant) have caused an increase in cases worldwide. Typical symptoms of COVID-19 infection can be very moderate to very severe, with severe respiratory symptoms and fatal outcomes. COVID-19 is primarily a disease of the respiratory system, but SARS-CoV-2 also penetrates the central nervous system (CNS) and apparently could be responsible for fatal outcomes in some cases. The entry of the virus into the brain can lead to different neurological and psychiatric manifestations, including headache, loss of smell (anosmia) and the loss of taste (ageusia), encephalopathy, encephalitis, paresthesia, myalgia, Guillain-Barre syndrome, and cerebrovascular diseases. Conclusion: The coronavirus disease of 2019 (COVID-19) is primarily a disease of the respiratory system, but SARS-CoV-2 also penetrates the CNS, leading to serious neurological disorders, and apparently, it is also responsible for mortality. The frequency of anosmia and ageusia in patients with COVID-19 varies widely, from 10 to 65%, being the primary symptom in about 12% of patients. Most of the analyzed subjects reported olfactory recovery. However, anosmia and ageusia can last several months or even longer. For now, the etiopathogenesis of anosmia and ageusia in SARS-CoV-2 infection is still unknown. Nasal or systemic corticosteroids were recommended in the acute phase as well as olfactory training (sniffing the smell of rose, lemon, and cloves) in the acute and chronic phases, and many other drugs as potential therapeutics.

One of the most controversial topics in modern bioethics, science, and philosophy is the beginning of individual human life and the legal rights of fetus. In the seemingly endless debate, strongly stimulated by recent technologic advances in human reproduction, a synthesis between scientific data and hypothesis, philosophical thought, and issues of humanities has become a necessity to deal with ethical, juridical, and social problems. Modern bioethics and science are strongly concerned for the respect of human life at both ends of its existence (birth and death), but other sciences (e.g., philosophy, technology, psychology, sociology, law, and politics) consider the beginning of human life according to different points of view. However, bioethical topics like this one cannot be treated from only one perspective (e.g., biological, philosophical, or religious) because conclusions might be not good enough or reductive. This reality should be regarded in all its richness: an embryo gives a biologist and a geneticist substance for consideration, but because we are talking about the beginning of human life, it requires philosophical–anthropological consideration and confrontation with theology; in its protection, we have to include ethics and law. In experiencing and investigating social behavior, other disciplines, such as the history of medicine and sociology, have to be included.

Aim: To point out the importance of stress electrocardiography and to present the indications, contraindications, as well as reasons for test termination with reference to the interpretation of the findings. Background: Despite the development of modern cardiology and the availability of methods for the visualization of coronary artery disease (CAD), stress electrocardiography still has a role in clinical practice. Review results: It is a safe, affordable, and cheap test for the evaluation of CAD, with clear indications, contraindications, and a clearly defined population for which it is intended. Conclusion: It is imperative to correlate findings of stress electrocardiography with clinical symptoms, comorbidities, positive family history, and life habits, as well as pharmacological therapy of the patient. Clinical significance: Stress electrocardiography should be a part of the daily work of cardiologists.