Languages play an essential role in communicating aesthetic, scientific and religious convictions, as well as laws, worldviews and truths. Additionally, metaphors are an essential part of many languages and artistic expressions. In this paper I will first examine the role metaphors play in religion and art. Is there a specific focus on symbolic and metaphoric language in religion and art? Where are the analogies to be found in artistic metaphors and religious ones? How are differences to be described? How do (...) various concepts of aesthetics and theological concepts explain those different kinds of language and how, if at all, do they make use of them? Lastly: what could be added to aesthetics, philosophy and theology by examining carefully the role and importance of language, including nonverbal, sign language and especially metaphorical language? Without the human capacity for language, religions are scarcely imaginable. A widening of traditional exegesis and hermeneutics by taking into account nonverbal semantics is needed. Religion is a cognitive and linguistic phenomenon. By taking this seriously, we set and enable an agenda to discuss religion scientifically, leaving aside for the purpose of a scientific understanding and discourse about the inter-religious and the inner-religious claims of truth and absolutist claims. To sum it up: metaphor is introduced as an important means of language when it comes to religious conceptualization. Next, I will show that art, more than religion, deals with visual metaphor – the latter being an image that suggests a particular association, similarity or analogy between two generally unconnected visual elements. This often, but not always, functions in a roughly comparable fashion to the better-known concept of verbal metaphor. In addition, visual metaphor has developed many original and unique characteristics. These two sections are followed by another one dealing with cultural philosophy of religion and aesthetics, as well as the meaning of metaphors for these disciplines. The next section is on metaphor and metaphorical language in mathematics, natural sciences and art and how they are related, i.e. influence and help each other. I will discuss the critical approach to metaphors in natural science and provide a short introduction to the cultural history of mathematics and art. Mathematicians and artists have long been on the quest to understand the physical world they see before them and the abstract objects they know by thought alone. How have art and mathematics helped each other in representing each other’s concepts? A final section provides a summary and an outlook: theology is contextual as is science – and so is art. All these disciplines partly rely upon metaphor and by the help of metaphor get closer to an intercultural and interdisciplinary understanding. I shall argue that, by dealing more carefully with their metaphorical language and their own metaphors, together they become better equipped to map the world. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 21.1 (2001) 161-164 [Access article in PDF] Book Review "Was Uns Unbedingt Angeht": Studien Zur Theologie Und Philosophie Paul Tillich "Was Uns Unbedingt Angeht":studien Zur Theologie Und Philosophie Paul Tillich. By Werner Schüssler. Münster, Germany: LIT Verlag, 1999. 271 pp. In this book we are introduced to central themes of Paul Tillich's theological and philosophical thinking. Several essays deal with the problems of secularism; Tillich's concept of (...) faith, religion, and theology; his understanding of authority, revelation, and prayer; his theology of culture and religion; his concept of "God above God"; his work on symbols; his relation to natural theology and metaphysics; and his thoughts on the danger of power and the ambivalence of progress. It becomes quite clear that Tillich--who, contrary to Karl Barth, explicitly searched for ways and methods of dialogue with culture, philosophy, and non-Christian religions--still offers much for human beings living in the Third Millennium to reflect upon.In the introductory notes we learn that Paul Tillich (1886-1965) was a thinker who was not bound by any borders between disciplines. The only discipline he explicitly referred to was philosophical theology, which had no place in the academic tradition [End Page 161] of German Protestantism at that time. If we follow his Main Works(Berlin/ New York, 1987-1998), we can differentiate between philosophical, cultural-philosophical, sociophilosophical-ethical, religious, and theological writings. Tillich's writings are the testimonies of a thinker who tried to understand his time--especially the religious, cultural, and political situation in Germany from 1918-1933 (including the problem and idea of totality, as in his three-volume Systematic Theology)--and later, after he had to emigrate, the problems of a civilization shaped by science, technology, the disintegration of traditional systems of meaning, the loss of the religious dimension in daily human life and, following this, the radical experience of nothingness, and finally the encounter with Far Eastern spirituality and religion. Always he wanted to correlate questions arising from the human situation with answers from the Christian message. Therefore, Schüssler argues, we cannot just casually review Tillich's thinking, but we have to dare it anew with honesty, realism, and passion and allow it to inform our ongoing interdisciplinary and intercultural conversations.The essays come in two parts: theology and philosophy. Theology The first part consists of eight contributions: Tillich and the problem of secularization, Tillich's dynamic concept of faith, Tillich's understanding of religion and theology, the relation between authority and revelation found in the writings of Tillich and Jasper, Tillich's theonomous theology of prayer, Tillich's contribution to interreligious dialogue from the viewpoint of philosophy of religion, the continuing effect of the christological paradox in Tillich's philosophy of religion and theology of religion, and Tillich's and Barth's first encounter in the 1920s.Schüssler's essay on interreligious dialogue makes clear that, like Barth, Tillich at the end of his life regretted not having included non-Christian religions into his systematic outlines. Although Tillich worked with history of religion and the question of other religions within his study of Schelling rather early, this aspect became relevant thematically only late (aside from a relatively short comment in his Philosophy of Religion from 1925 and in his Dogmatics from the same year). It was stimulated by two important encounters: a journey to Japan from May until July 1960, and contact with his colleague Mircea Eliade in Chicago. And although his Systematic Theologydeals primarily with the encounter with secular culture, in its chapter on "Manifestation of the Divine Spirit within Historical Humanity," Tillich speaks of the "spiritual community in its latent and manifest states" and in so doing represents the inclusivist model in interreligious dialogue. The author sees many different aspects in Tillich's thought as useful within the theology of religion, particularly the theocentric aspect in his concept of "God above God," the revelatory aspect in his discussion of primary revelation or fundamental revelation, the epistemological aspect in his definition of faith as "that... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Report on the Ninth European Network of Buddhist-Christian Studies Conference:"Hope: A Form of Delusion? Buddhist and Christian Perspectives"Elizabeth J. Harris, President of the NetworkCan we hope in a world that is shot through with suffering? Should hope be shunned as a form of attachment? Should we affirm our hope or let go of it? And, if we embrace hope, what should we hope for and what can inspire us? (...) Between sixty and seventy people, from sixteen countries, came together to address questions such as these at the ninth conference of the European Network of Buddhist-Christian Studies, held in glorious weather at Liverpool Hope University in England, between 30 June and 4 July 2011.At the heart of the conference were ten keynote presentations on five crucial aspects of the theme of hope: "Hope and the Critique of Hope," "Hope in Pastoral Situations," "Embodiments of Hope," "Hope in Situations of Hopelessness: Engaged Buddhism and Liberation Theology," and "Eschatologies of Hope." Dr. Sybille Fritsch-Oppermann (Church of Southern Hesse) gave the introductory lecture, which suggested that hope can be seen both as a utopian ideal within and beyond living religions, and a working hypothesis, through which humans can strive toward truth and transcendence.Each theme was addressed from a Buddhist and a Christian perspective, followed by a plenary to enable dialogue between the speakers, and between speakers and participants. Addressing the first theme, "Hope and the Critique of Hope," from a Buddhist perspective, Richard Gombrich (Balliol College, Oxford) robustly argued that hope was not a category relevant to Theravada Buddhism, distinguishing between hope and confidence, and hope and expectation. Werner Jeanrond (Glasgow University), taking the Christian perspective, suggested that a critical theology of hope—an inter-hope dialogue—is necessary, within a critique of other key concepts such as salvation, faith, and love. [End Page 135]Within the session titled "Hope in Pastoral Situations," Dr. Hiroshi Munehiro Niwano (Rissho Kosei-kai, Japan) focused on Rissho Kosei-kai's pastoral work, most movingly its response to the recent earthquake and tsunami in Japan. Notto Thelle (Oslo University), speaking from a Christian viewpoint, sensitively explored pastoral situations caused by life experiences that seem to question and make a mockery of hope, drawing on decades of Buddhist-Christian encounter. Peggy Morgan (Mansfield College, Oxford), addressing the third theme, "Embodiments of Hope," concretized her brief by focusing on a contemporary embodiment of hope capable of emboldening Christians: Rosemary Radford Ruether and her listening dialogue with Buddhism. Mitsuya Dake (Ryukoku University, Japan), on the other hand, chose Amida Buddha as his empowering embodiment of the wisdom, compassion, and non-dualism that lies at the heart of Buddhism, focusing on Shinran's understanding.The theme "Hope in Situations of Hopelessness" was opened to the public in an evening session. Sallie King (James Madison University, USA), using examples such as the Sarvodaya Movement in Sri Lanka and the Dalai Lama's peace work, argued that Buddhism is "loaded" with hope, from an Engaged Buddhist perspective. Buddhist hope, at one level, is an amalgam of acceptance, lawful change, and effort. At another level, it is the conviction that everyone has the potential to change and that truth has power. Sathianathan Clarke (Wesley Theological College, Washington, D.C.) movingly examined Dalit liberation theology, suggesting that hope within this context could be seen as a proxy topos that extends faith into life, an alter-wisdom where love can enrich life, and an energy, a verb, leading to transformative action.Addressing the last theme, "Eschatologies of Hope," Anthony Kelly (Australian Catholic University) recognized a contemporary crisis of hope and, distinguishing between hope as an emotion and hope as a virtue, explored a paradox: that Christian hope is rooted in the resurrection of the crucified Jesus but that this event is described in a varied rhetoric of negations. Justin Ritzinger (Oberlin College, USA), noting that endings are hard to find in Buddhist literature, examined the coming of Maitreya, the future Buddha, as a possible candidate for a Buddhist eschaton. He concluded that the similarities to Christian eschatology are superficial, with the exception of a contemporary reinvention of the Maitreyan tradition in China.In addition to invited keynote speakers, a... (shrink)

Background: The COVID-19 crisis has had a considerable mental health impact on healthcare workers. High levels of psychological distress are expected to have a significant impact on healthcare systems, warranting the need for evidence-based psychological interventions targeting stress and fostering resilience in this population. Online cognitive behavioral therapy has proved to be effective in targeting stress and promoting resilience. However, online CBT programs targeting stress in healthcare workers are lacking.Objective: The aim of our study is to evaluate the feasibility and (...) acceptability of an internet-based CBT intervention, the My Health Too program we developed during the first COVID-19 epidemic peak in France.Methods: We recruited 10 participants among Alsace region hospital staff during the first peak of the pandemic in France. They were given 1 week to test the website and were then asked to answer an internet survey and a semi-structured phone interview.Results: We conducted a thematic analysis of the content from the phone interviews. Major themes were identified, discussed and coded: the technical aspects, the content of the website and its impact on participants’ emotions and everyday life. Overall, the participants reported finding the website easy to use and interactive. They described the resources as easy to understand, readily usable, and useful in inducing calm and in helping them practice self-compassion.Conclusion: Our results suggest that the My Health Too online CBT program is highly feasible and acceptable to healthcare workers during the highly stressful times of the pandemic peak. The feedback provided helped to improve the program whose efficacy is to be tested. (shrink)

Qu'attendre des chercheurs en sciences sociales? Qu'ils fassent tout bonnement leur métier ou qu'à partir de leurs analyses ils s'impliquent dans les problèmes qui relèvent de leur compétence ou même qu'à partir de leur position de chercheur ils prennent publiquement position sur les grandes questions du jour? Ces alternatives sont loin d'épuiser le champ des possibles, mais les énoncer invite à s'interroger sur les rapports qu'entretiennent les travaux de recherche en sciences sociales avec les pratiques sociales qu'elles étudient. Ces questions (...) n'étaient pas étrangères à Philippe Lucas - et c'est peu dire. Elles sont aussi à l'origine de ce livre. Président de l'université Lumière-Lyon II avant d'être nommé recteur de l'Académie de Bordeaux puis de l'Académie de Caen, Philippe Lucas fut aussi et d'abord un chercheur qui concevait son travail de recherche comme un engagement. Sa " sociologie impliquée " supposait la confrontation des points de vue et le débat non seulement après coup, une fois le travail terminé, mais avant tout dès les premières investigations et tout au long de la recherche. Quel meilleur hommage rendre à Philippe Lucas que de reprendre aujourd'hui ces questions qui furent les siennes? Il les avait posées à sa manière mais leur actualité nous frappe, leur importance aussi. Ceux qui ont contribué à cet ouvrage collectif ont tenté d'y répondre et d'abord de les reformuler en proposant tantôt leur témoignage tantôt leurs réflexions de chercheurs sur l'implication et l'engagement : leur propre implication et celle de leurs disciplines, leur propre engagement et celui de leurs disciplines. (shrink)

The notions of sustainability that are most widely accepted, domestically and internationally, are underwritten not only by duties to contemporaries, but also, and crucially, by responsibilities to non-overlapping generations. The point of this chapter is to argue that intergenerational dependence suggests that such responsibility is grounded in a form of reciprocity that is often called indirect: A gives to B but B gives ‘back’ to C. On this view, a current generation takes responsibility for the well-being of future generations because (...) it is indebted to previous generations. In conversation with economic and philosophical literature, including so-called care ethics, I develop the basic idea further toward a concept I call asymmetrical intergenerational reciprocity. This concept connects reciprocity with altruistic concerns and with asymmetrical responsibility for the next generation. The basic point is that, as opposed to construing reciprocity as mutual advantage, asymmetrical reciprocity demands the return of benefits to a previously uninvolved third party, and thus invites the combination with an other-regarding concern for the well-being of this third party, future people in this case. (shrink)

Presque tous les interprètes considèrent qu’il va de soi qu’en Physique Β, 1, 192b8-193a9, Aristote présente ce qui constitue le cœur de sa propre théorie de la nature et des choses naturelles, par opposition à d’autres théories dont il avait connaissance. La question de savoir si, avec ses deux définitions, il renvoie à un principe actif, à un principe passif ou à quelque chose d’autre, a par ailleurs fait l’objet de discussions. Dans cet article, je cherche à montrer qu’en 192b8-193a9, (...) il ne met pas en place sa propre théorie, mais ne fait que préparer le terrain pour le déploiement d’une théorie, et qu’à l’évidence il renvoie à un principe actif, moteur. En outre, je montre comment il élabore au cours de Physique Β sa réponse à la question principale d’une théorie de la nature et des choses naturelles au niveau le plus général, et en quoi cette réponse est constitutive pour sa biologie. (shrink)

Malgré leurs divergences, les interprètes sont en général d’accord sur le fait que pour Aristote, le lieu est bidimensionnel et peu significatif du point de vue de l’ontologie. Dernièrement, ces présupposés ont cependant été remis en question par Casey et Lang. Dans cet article, c’est la position traditionnelle qui est défendue, et j’argumente en faveur de l’idée qu’Aristote développe sa théorie du lieu à partir du point de vue d’une mécanique du mouvement spatial et des outils nécessaires à un corps (...) organique pour son mouvement dans l’espace – et non à partir d’une théorie de la localisation des corps. Pour finir, la méthodologie aristotélicienne est comparée avec la physique contemporaine depuis Descartes. (shrink)

Over the past several decades, philosophers have grown to recognize the role played by frameworks and models in the construction of human knowledge. Further, they have paid increasing attention to the origins of knowing processes in social and historical contexts of human practical activities, and to social transformation of the frameworks over time. In a series of original essays by prominent philosophers, Constructivism and Practice advances the understanding of the role of construction and model creation, reflects on the relationship of (...) these models to social practices, and considers whether our modes of knowing themselves have a history. These questions are thoughtfully considered in the light of the 'historical epistemology' first developed by Marx Wartofsky. Contributions by Joseph Margolis; Tom Rockmore; Lisa Dolling; Jaakko Hintikka; Anton Alterman; Stephen Toulmin; Michel Paty; John Stachel; Gregg Horowitz; Michael Kelly; Tom Huhn; Barbara Savedoff; Saul Fisher; Sybil Schwarzenbach; John Pittman; Raphael Sassower; and MaryAnn Cutter. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Historical Destiny and National Socialism in Heidegger's 'Being and Time.'Robert C. ScharffJohannes Fritsche, Historical Destiny and National Socialism in Heidegger's 'Being and Time.'Berkeley: University of California Press, 1999. Pp. 356 + xix. Cloth, $60.00.Focusing on the relatively neglected fifth chapter of Being and Time's Division Two (BT, Sections 72-77), Fritsche argues that BT is an essentially political work. Even Victor Farías, although he talks of "shared attitudes" and (...) "implicit direction," settles for the conclusion that "in no sense can we read National Socialism into Being and Time, but we can identify philosophical beliefs that foreshadow Heidegger's later conviction."(Victor Farías, Heidegger and Nazism, trans. Paul Burrell and Gabriel R. Ricci [Philadelphia: Temple University Press, 1989], 60.) Fritsche, however, evidently intends to out-Farías Farías. For him, BT just is "a brilliant summary of the politics of the revolutionary Right" (xii; cf., xv, 216).Following Tom Rockmore, Fritsche insists that by grounding ontological inquiry in a distinction between authentic and inauthentic existence, Heidegger is "committed" to "a political understanding of human being" that "culminates" in the analysis of authentic historicity in Section 74 (29). According to Fritsche, BT proceeds, "in conventional metaphysical fashion," to work out a "hierarchical" presentation of the structures and activities of our existence as a "drama in three acts." The first act is Heidegger's analysis of the conflicted, inauthentic, "downward plunging" condition of everyday life. In act two, there arises out of this condition a "crisis" (of conscience) that calls for a "dramatic solution." The third act "consists in authentic Dasein stepping out of the world in which it has been living as ordinary Dasein, turning back to this world, and canceling it... in order to rerealize the past" (x, 29-30).Fritsche plays BT off primarily against three sources, Richard Wolin's Politics of Being (1990), articles by Peg Birmingham (1991), and Charles Guignon (1992), in order to distance BT from "decisionist," "anarchist," and "politically neutral" interpretations, respectively. Like this selection of foils, Fritsche's comparison of texts often seems merely convenient. In general, if two people use the same term, they probably mean the same thing; and key concepts are typically assumed to have uniform definitions. Hence, if Scheler speaks of a hierarchy of values and Hitler, of a hierarchy of races, they must be employing "the same logic" (108-9). And because vorlaufen [anticipating/running ahead] was the term used by right wing German authors to mythologize the gallant but foolish young "heroes of Langemarck" who "stepped out of their trenches, into the open," and "ran toward" French lines, one should also employ this image a "methodological ideal type to interpret Heidegger's concept of resoluteness" (3, 196, 233). Finally, Fritsche makes no systematic distinction between what an author has once said and what either we or the author might later make of it. Hence, if Heidegger says in 1933 that he is drawing on BT for political purposes, he must have had these purposes in mind when writing it ten years earlier (216ff.). And obviously, choosing "Volksgemeinschaft" to talk of community in BT's Section 74 already unmistakably reveals "Heidegger's option for National Socialism" (217-18).One need carry no brief for an apolitical Heidegger to see that Fritsche's reading is problematic on several levels. Heidegger's own account of BT's purpose and method is ignored rather than challenged. Numerous Heideggerian notions are construed, without [End Page 455] argument, as "really" being just right-wing political or "conventional metaphysical" usage. Moreover, categories of Left and Right are sometimes handled so loosely that, for example, Scheler writing in 1913, Heidegger writing in 1921-24, and Hitler in Mein Kampf, all must "belong" to the revolutionary Right, because they all privilege traditional Gemeinschaft over modern Gesellschaft. By the same reasoning, Heidegger's concept of historicity is "identical" to Scheler's and Hitler's. This has to be right because "Heidegger's text is just too excellent a summary of the revolutionary rightist notion to be the result of a somnambulistic thinking" (136). Fritsche's handling of technical terminology, when not outright political, often seems poorly... (shrink)

At first glance, it might seem strange to consider Derrida as an environmental philosopher. There is still a sense with many that Derrida is primarily a thinker of poetry and texts rather than of “leaves or soil”. While this is still a common view, even a cursory glance at Derrida’s work and at this volume shows that it is based on a misunderstanding. What it ignores is the fact that ‘text’ for Derrida is “coextensive [at least, T.B.] with mortal life” (...) and indeed can be said to include every aspect of the world. Moreover, Derrida challenges the idea that we can understand culture independently from its material manifestations in the world and from its relations... (shrink)

Après le Concile de Trente on assiste, dans les cités italiennes et dans les états du pape, à une marginalisation croissante des prostituées qui sont à le fois cantonnées et taxées, écartées et intégrées. Pourtant ce ne sont pas des conduites sexuelles scandaleuses qui en font, de plus en plus, un gibier d’inquisition. En fait le Saint Office s’intéresse aux incantations, conjurations et oraisons « pour l’amour » qui semblent être un savoir spécifiquement lié au métier. L’article, fondé principalement sur (...) le fonds inédit de l’inquisition de Modène, met en évidence, grace à l’extrême minutie du dialogue inquisitorial, la complexité culturelle de ce savoir – entre oral et écrit, entre manuscrit et imprimé – et son lien à la performance rituelle dont les prostituées sont reconnues comme les seules officiantes efficaces. C’est dans l’ambivalence – sociale, culturelle et symbolique – des prostituées que s’enracine leur pouvoir d’intermédiaires que les oraisons incarnent dans un panthéon des médiatrices de l’amour (Vierge, Sainte Marthe, Diane, Sybille). (shrink)

Si un philosophe a fondé son oeuvre sur la conscience historique, c'est bien Raymond Aron. Le rapprochement entre Aron et la post-modernité pourrait surprendre. Il en va tout autrement si l'on considère la conception historique de la post-modernité : celle-ci suit logiquement les Temps Modernes. Elle comprend alors les deux siècles de tensions idéologiques qui ont suivi 1789, jusqu'à la chute du mur de Berlin. Raymond Aron a commenté et pensé les convulsions apocalyptiques du dernier siècle post-moderne. D'où l'idée de (...) le considérer sous plusieurs angles : face au basculement du monde, la critique des idéologies (D. Steinmetz-Jenkins), la théorie des relations internationales (O. Rosenboim), son jugement sur la "tragédie algérienne" (O. Dard). Mais Aron est aussi sensible aux permanences, à ce qui ne bascule pas : c'est un penseur de la nation et des identités régionales, qui s'interroge sur sa propre judéité (G. De Ligio). La philosophie d'Aron, où l'historien est créateur et incarné, présente une analogie avec la théologie chrétienne : Pierre Manent décrit la relation d'Aron au christianisme. Enfin, Aron reste un intellectuel tout engagé dans la défense de la liberté, ce qu'explorent deux contributions : sur ce qu'il doit au libéralisme d'Edmund Burke (M. Oppermann), et sur sa recherche d'une stratégie modérée chez l'historien Hans Delbrück (J. Mouric). Encadrées par l'introduction de Fabrice Bouthillon et la conclusion de Pascal David, ces études esquissent les traits d'une pensée subtile : sceptique contre le dogmatisme des idéologies totalitaires, mais non relativiste, attachée à l'historicité, sans tomber dans le déterminisme historique. Ce volume est issu de la journée d'études du 18 novembre 2014 à l'Université de Bretagne occidentale à Brest."--Page 4 of cover. (shrink)

The Holocaust marks a decisive moment in modern suffering in which it becomes almost impossible to find meaning or redemption in the experience. In this study, C. Fred Alford offers a new and thoughtful examination of the experience of suffering. Moving from the Book of Job, an account of meaningful suffering in a God-drenched world, to the work of Primo Levi, who attempted to find meaning in the Holocaust through absolute clarity of insight, he concludes that neither strategy works well (...) in today's world. More effective are the day-to-day coping practices of some survivors. Drawing on testimonies of survivors from the Fortunoff Video Archives, Alford also applies the work of Julia Kristeva and the psychoanalyst Donald Winnicot to his examination of a topic that has been and continues to be central to human experience. (shrink)

Jung was intrigued from early in his career with coincidences, especially those surprising juxtapositions that scientific rationality could not adequately explain. He discussed these ideas with Albert Einstein before World War I, but first used the term "synchronicity" in a 1930 lecture, in reference to the unusual psychological insights generated from consulting the I Ching. A long correspondence and friendship with the Nobel Prize-winning physicist Wolfgang Pauli stimulated a final, mature statement of Jung's thinking on synchronicity, originally published in 1952 (...) and reproduced here. Together with a wealth of historical and contemporary material, this essay describes an astrological experiment Jung conducted to test his theory. Synchronicity reveals the full extent of Jung's research into a wide range of psychic phenomena. This paperback edition of Jung's classic work includes a new foreword by Sonu Shamdasani, Philemon Professor of Jung History at University College London. (shrink)

Sher's notion of deserved punishment has unacceptable implications. It does not justify punishing some serious wrongdoers, who are unwilling to commit lesser wrongs, more severely than minor offenders. It requires victim-inflicted punishments which repeat the wrongdoings, with the roles reversed. But if Sher moves away from such victim-inflicted punishments, then his theory should treat wrongdoers like tort-feasors who have to pay monetary compensations to their victims.

Анотація. У статті проводиться аналіз текстів донікейських Отців, які показують сприйняття ними водного хрещення. Зокрема, розглядаються праці чотирьох видатних богословів, що писали свої праці в III ст. – Орігена, Іполита Римського, Тертуліана і Кипріяна. На підставі їхніх текстів, що відбивають розуміння водного хрещення в різних регіонах Римської імперії, проводиться вивчення процесу формування дитячого хрещення, який активно проходив у цей період. Автор визначає фактори, що зробили значний вплив на заміну кредохрещення на педохрещення. Провідну роль в появі дитячого хрещення зіграли ситуації екстремального (...) хрещення, за умов якого суворі правила входження в громаду могли ігноруватися. Богословською підставою таких дій було уявлення про роль хрещення як очищення гріхів, яке поступово трансформувалося з прощення гріхів по вірі кандидата на хрещення на прощення гріхів ex opera operato. Так як в богослов’ї цієї епохи відсутнє поняття первородного гріха, то для пояснення хрещення невинних немовлят стало розвиватися орігенівське уявлення про так звану «пляму гріха». (shrink)

Studies suggest that when a language requires grammatical marking of future events, speakers prefer immediate payoffs and engage in less future-oriented behavior. If future costs of tax avoidance are non-trivial, we posit that strong future time reference in languages would lower managers’ perceptions about costs, encouraging more tax avoidance. Using a large sample of 56,243 firm-year observations across 31 countries, we find that tax avoidance is higher where FTR in the language is strong. We also find that tax avoidance is (...) more prevalent in Swiss regions with strong FTR and in US firms whose CEOs were born in countries with strong FTR. Collectively, our evidence suggests that costs of tax avoidance can be non-trivial, and that linguistically driven time perception helps explain the cross-country variation in tax avoidance. (shrink)

Autor se z hlediska marxistické filozofie a metodologie zabývá revolucí v biologii ve vztahu k filozofii, teoretizací současné biologie, problémem biologické evoluce, druhem jako základní jednotkou evoluce, problémy klasifikace v biologii a v závěru klade otázku : "věk biologie" nebo ekologická katastrofa?

COLLMANN: GRUNDL. WISSENSCHAFT DES BESTEHENDEN RECHTS.

In this paper, we prove results concerning the existence of proper end extensions of arbitrary models of fragments of Peano arithmetic. In particular, we give alternative proofs that concern a result of Clote :163–170, 1986); :301–302, 1998), on the end extendability of arbitrary models of \-induction, for \, and the fact that every model of \-induction has a proper end extension satisfying \-induction; although this fact was not explicitly stated before, it follows by earlier results of Enayat and Wong and (...) Wong. (shrink)