Dans l'écologie radicale, la prise de conscience de la responsabilité humaine s'accompagne d'un pessimisme profond sur la dignité de l'être humain, percu comme le parasite de la planète. Or la mobilisation écologique est plus importante dans les pays de culture protestante. S'agit-il dès lors de la réaction contre un courant de pensée, accusé d'anthropocentrisme excessif? Dans cet article, nous examinons la relation entre protestantisme, modernité et désenchantement du monde. Cette relation n'est pas simplement causale, puisque la désacralisation de la nature (...) est un thème fondamental du judaïsme et du christianisme des origines. Nous abordons Jean Calvin et son héritage, notamment la fortune littéraire de Robinson Crusoé. En finale, nous proposons une perspective respectueuse de la liberté humaine, fondée sur la catégorie forgée par Albert Schweitzer, «Ehrfurcht vor dem Leben», le «respect de toute vie». (shrink)

The system of clinical ethics committees (CECs) in the United Kingdom is based on goodwill. No formal requirements exist as to constitution, membership, range of expertise or the status of their recommendations. Healthcare professionals are not obliged to use CECs where they exist, nor to follow any advice received. In addition, the make-up of CECs suggests that ethics itself may be under-represented. In most cases, there is one member with a training in ethics – the rest are healthcare professionals or (...) administrators, although a lawyer is generally also included in the membership. This begs the question as whether CECs can ‘do ethics’, as well whether or not they can take seriously the requirements of due process, formal justice and human rights. Moreover, the role of the patient in this system is opaque. (shrink)

Canada has an enviable record of relatively progressive and egalitarian legislation and policy in relation to Canadian family forms. The country’s constitutional guarantees of equality and multiculturalism provide the legal foundation for this record. In particular, Canada’s leadership in the recognition of and support for same-sex relationships in family law and social policy is widely acknowledged. This is, however, also deeply contested terrain: Feminist legal scholars informed by critical political economy argue that recent family law advances in Canada sit compatibly (...) with neo-liberal social policy and restructuring of the welfare state; the neo-conservative and religious right assert that the fundamental nature of family has been undermined by the recognition of same-sex marriage, facilitating the legal recognition of polygamous relationships, among others. Still others take the view that despite a liberal, progressive and formally egalitarian approach to family, the legal recognition of same-sex marriage in Canada reflects and reinforces a historically patriarchal, heterosexual institution that should be jettisoned rather than embraced. These arguments raise issues and illustrate more generally the tensions in state and legal construction and regulation of familial relations — historically and in the current context. In this Article, I re-theorize the significance of patriarchy and the relationship between patriarchal relations and the discourse of privatization in critical family law. Using the experience of women from the “outskirts” — lesbian spouses, welfare mothers, and women in polygamous relationships — I demonstrate the limits of any theory of “privatization” that does not theorize patriarchal relations. In particular, I identify and analyze the impediments to equality posed by increasingly invisible, but no less enduring, patriarchal familial ideologies in order to envision forms of family law reform and state social policy that might actually improve gendered and generational familial relations and transform the social landscape more generally. (shrink)

SummaryIn this study recent exegetical methods such as inquiry into strophes, structure and style are applied to Psalm 16.Part I deals with the ancient crux interpretum, v.2–4a. With regard to the question whether “the holy ones” means divine powers or some category of Israelites, we militate for the latter interpretation. The psalmist addresses himself to God and those with whom he shares the land. From this position, principally chosen, he begins to meditate on his heritage.Part II shows that in the (...) corpus of the psalm, v.4bc-10, the theme “heritage” is developed in such a way that God's vicinity appears to be its fundamental value. This transposition makes it possible that the most threatening aspect of our earthly existence comes up: death. The psalmist draws the utmost consequences from God's vicinity. Since there is no limit to the length of God's protection, he is safe even from the Sheol.In Part III then we see that the praying person, carried by his personal growth, expresses in v. 11 the hope for an unassailable happiness of life, also for others. (shrink)

Although one can endorse the complexity of the data and processes that Phillips & Singer (P&S) review, their mathematical suggestions can be compared critically with cases in nonlinear psychophysics, where the theoretician is faced with analogous problems. Owing to P&S's failure adequately to recognise both the intricate properties of nonlinear dynamics in networks and the constraints of metabolic demands on the temporal generation of patterns in biological nets their conclusions fail to meet the problems they properly address.

Name der Zeitschrift: Das Mittelalter Jahrgang: 19 Heft: 2 Seiten: 302-325.

Ausgehend von der, von Journalisten und Musikern immer wieder bemühten Metapher des 'Black CNN' wird versucht, das Potenzial der musikalischen Ausdrucksform des HipHop als Kommunikationsstruktur der Schwarzen Minderheit in den USA zu analysieren. Nach einer historisch-kulturellen Erläuterung, die sich mit der Tradition der Reflektion sozialer und politischer Aspekte in den unterschiedlichen musikalischen Äußerungen der Schwarzen Volksgruppe in den USA beschäftigt und schon ansatzweise die Bedeutung dieser Ausdrucksmöglichkeit im Kontext eines 'internal colonialsm' vor Augen führt, werden jene soziodemographischen Entwicklungen nachvollziehbar gemacht, (...) die sich als zentraler Kritikpunkt in den verbalen Artikulationen des HipHop widerspiegeln. Bestehende mediale Dysfunktionen hinsichtlich der Repräsentation von Angehörigen der Schwarzen Minderheit werden mit einem entsprechenden Fallbeispiel belegt. Vor dem theoretischem Hintergrund von 'cultural citizenship' - ein Konzept zur Bestimmung kultureller Teilhabe in der Mediengesellschaft -, werden 25 Textbeispiele, die sich auf HipHop-Veröffentlichungen von 1982 bis 2004 finden, auf ihre Übereinstimmung mit Indikatoren untersucht, die sich aus, den Medien zugeschriebenen, politischen und sozialen Funktionen ableiten lassen. Die angewandte Inhaltsanalyse lässt zahlreiche Entsprechungen erkennen, die sich zum Teil in komplexen, der Kritik- und Kontrollfunktion bzw. Integrationsfunktion der Medien zuzuordnenden Inhalten äußern. (shrink)