In this paper, I argue that scholars such as John Braithwaite and Lode Walgrave rely on fictions when presenting their utopian vision of restorative justice. Three claims in particular are shown to be fictitious. Proponents of restorative justice maintain, first, that the offender and the victim voluntarily attend the restorative conference. Second, that the restorative conference enables the offender and the victim to take on active responsibility. Third, that the reparatory tasks on which the parties agree should not be understood (...) in terms of the intentional infliction of harm. These fictions, so I argue, are not merely a mistake, but instead serve an important function: the various parties need to believe that they adequately capture the reality of the restorative conference as they are more likely to acquiesce if they believe the fictions to be true. I conclude that the fictions are the driving force within the restorative endeavour. (shrink)

In the final analysis, sustainable agriculture must derive from applied ecology, especially the principle of the regulation of the abundance and distribution of species (and, secondarily, their activities) in space and time. Interspecific competition in natural ecosystems has its counterparts in agriculture, designed to divert greater amounts of energy, nutrients, and water into crops. Whereas natural ecosystems select for a diversity of species in communities, recent agriculture has minimized diversity in favour of vulnerable monocultures. Such systems show intrinsically less stability (...) and resilience to perturbations. Some kinds of crop rotation resemble ecological succession in that one crop prepares the land for successive crop production. Such rotations enhance soil organic processes such as decomposition and material cycling, build a nutrient capital to sustain later crop growth, and reduce the intensity of pest buildup. Species in natural communities occur at discrete points along the r-K continuum of reproductive maturity. Clearing forested land for agriculture, rotational burning practices, and replacing perennial grassland communities by cereal monocultures moves the agricultural community towards the r extreme. Plant breeders select for varieties which yield at an earlier age and lower plant biomass, effectively moving a variety towards the r type. Features of more natural landscapes, such as hedgerows, may act as physical and biological adjuncts to agricultural production. They should exist as networks in agricultural lands to be most effective. Soil is of major importance in agroecosystems, and maintaining, deliberately, its vitality and resilience to agricultural perturbations is the very basis of sustainable land use. (shrink)

Eusebius of Caesarea drew heavily on pagan philosophy in developing the first Christian political theology. His quotations from Plato’s most political work, the Laws, are so extensive that they are treated as a manuscript authority by modern editors. Yet Eusebius’s actual use of the Laws is oddly detached from Plato’s own political intentions in that work, adapting it to a model of philosophical kingship closer to the Republic and applied to the emperor Constantine. For Eusebius the Laws mainly shows the (...) agreement of Christian and pagan morality, while his political theory centers on the establishment and maintenance of a Christian empire under a Christian emperor who is a philosopher-king. His view represents one of the fundamental political options in ancient Christianity, one that influenced later Byzantine political theology, but was largely rejected in the west. (shrink)

To base oneself upon a scientific philosophy is often of great importance in framing and solving major problems in natural science, including the science of the universe at large. Moreover, one's approach to the solution of specific problems arising in natural science depends to an extent upon one's philosophy. This situation points the way to the elimination of certain preconceived notions and erroneous convictions of researchers, that is, those due to an inadequate knowledge of philosophy or to the influence of (...) a weak philosophy. (shrink)

The main questions considered in this paper are the consistency of a variant of a set theory with intuitionistic logic, with Brouwer's principle and the investigation of the comparative power of the Church's Thesis' variants at the set theory level.

On verbal epistemology of the neo-Nyaya school in Indic philosophy; includes Sanskrit text, Apūrvavāda from Nyāyasiddhāntadīpa of Śaśadhara.

In Ukraine, historically, there have been various religions, both national religions of peoples and world. In the Ukrainian territory, such a striking phenomenon of the Jewish religious tradition as Hasidism is emerging. This stage of Hasidism is conventionally called the second to separate it from German Hasidism of the Middle Ages. Ukrainian-Polish Hasidism gave birth to its numerous directions. Among them there is good Hasidism, as well as Uman, Chernobyl, Karlin-Stolin directions. Chabad, in its modern form with the adoration of (...) the lover's rebbe, originated in the teachings of Schneur Zalman, who brought Hasidism as close as possible to the traditional tenets of Judaism and insisted on an intellectual service to God, restraining excessive religious emotionality. The Ukrainian roots of Hasidism in general and Chabad in particular, as well as the Ukrainian origin of the Seventh Lubavitch Rebbe, contribute to the return of this movement to the territory of Ukraine after the atheistic period of the Soviet Union. (shrink)

Religious Remembrance. Professor Mykola Zakovych.

The Orthodox clergy of Volhynia played one of the major roles in the religious, cultural and political life of the region as part of the Second Commonwealth. Sacred authority, high educational attainment, and material support made him an influential social group. Depending on the corporate consciousness of the stratum, it would depend on whose ally it would act and whether it would promote a social progress, spiritual and national self-identification of the voivodship population. It should be borne in mind that (...) in the interwar period, the Volyn Orthodox clergy came in with appropriate ideological baggage and evolved over the course of twenty years. (shrink)

We define proof nets for cyclic multiplicative linear logic as edge bi-coloured graphs. Our characterization is purely graph theoretical and works without further complication for proof nets with cuts, which are usually harder to handle in the non-commutative case. This also provides a new characterization of the proof nets for the Lambek calculus (with the empty sequence) which simply are a restriction on the formulas to be considered (which are asked to be intuitionistic).

During the German-Soviet War and in the decades that followed, the Volyn Orthodox clergy functioned under a cohesive social ghetto, which was to ensure the gradual assimilation of the social group in accordance with the needs of the totalitarian regime. In this situation, the national self-awareness of a part of the sacred priests did not fit into the coordinates of the Nazi religious and ethnic politics and, later, into the process of creation of the Soviet people. The question of national (...) identity remains relevant, and now, when it is the basis of the newest Ukrainian state-making, it has caused division in the Orthodox field. The national consciousness of the Volyn clergy in the years of war and in the era of Soviet totalitarianism never became a topic of separate study. To date, scientists have only partially addressed the problem. Although in 1960, the head of the ROC Council, V. Kuroedov, said that the remnants of religious remnants contributed to preserving the bourgeois nationalist sentiment. The compilers of the first volume of documents and materials “Martyrology of the Ukrainian Churches” Osip Zinkevich and Alexander Voronin, analyzing the national composition of the bishopric of the Russian Church in Ukraine as of 1986, hoped that in case of revival of Ukrainian Orthodoxy, the origin of some of them role. (shrink)

In June 1995, the Italian code of medical ethics was revised in order that its principles should reflect the ever-changing relationship between the medical profession and society and between physicians and patients. The updated code is also a response to new ethical problems created by scientific progress; the discussion of such problems often shows up a need for better understanding on the part of the medical profession itself. Medical deontology is defined as the discipline for the study of norms of (...) conduct for the health care professions, including moral and legal norms as well as those pertaining more strictly to professional performance. The aim of deontology is therefore, the in-depth investigation and revision of the code of medical ethics. It is in the light of this conceptual definition that one should interpret a review of the different codes which have attempted, throughout the various periods of Italy's recent history, to adapt ethical norms to particular social and health care climates. (shrink)

Maʼamar "Hatsileni mi-pezur ha-nefesh": a praḳṭishe hilf far meḥankhim, elṭern, mener un froyen ... -- Derashat hitḥazḳut be-ʻinyan "ahavat ḥaverim" -- Yalḳuṭ igrot u-mikhtavim : liḳuṭ amarim u-khetavim, ratsuf be-tokham niṭfe ḥizuḳ ... .