Political Issues and Alignments in Italy Today

1944 ◽  
Vol 6 (4) ◽  
pp. 484-515
Author(s):  
Mario Einaudi

The efforts of the Italian people to create the basis of a new political life are proceeding amidst the most serious difficulties, but not without well-founded hopes for the future. There is hunger in Italy today—and insecurity, unemployment, lack of transportation and of some of the bare necessities of civilized human life. Worst of all, there is inflation on a fearful scale, with its destruction of economic and moral values, with its sudden impoverishment of whole classes. No wonder that some foreign observers have reported apathy among the people with regard to political problems. It is difficult to imagine any other attitude under conditions which make life a nightmare. Nevertheless, the outlines of things to come are taking shape.

2011 ◽  
Vol 5 (supplement) ◽  
pp. 77-97 ◽  
Author(s):  
Ronald Bogue

When is the future? Is it to come or is it already here? This question serves as the frame for three further questions: why is utopia a bad concept and in what way is fabulation its superior counterpart? If the object of fabulation is the creation of a people to come, how do we get from the present to the future? And what is a people to come? The answers are (1) that the future is both now and to come, now as the becoming-revolutionary of our present and to come as the goal of our becoming; (2) utopia is a bad concept because it posits a pre-formed blueprint of the future, whereas a genuinely creative future has no predetermined shape and fabulation is the means whereby a creative future may be generated; (3) the movement from the revolutionary present toward a people to come proceeds via the protocol, which provides reference points for an experiment which exceeds our capacities to foresee; (4) a people to come is a collectivity that reconfigures group relations in a polity superior to the present, but it is not a utopian collectivity without differences, conflicts and political issues. Science fiction formulates protocols of the politics of a people to come, and Octavia Butler's science fiction is especially valuable in disclosing the relationship between fabulation and the invention of a people to come.


Author(s):  
Garrett Hardin

An enduring problem of social life is what to do about the future. Can we predict it? Can we control it? How much sacrifice are we willing to make in the present for the promise of a better future? The questions are harrowing, and agreement comes hard. The year 1921 was a time of famine in some parts of the newly formed Soviet Union. An American journalist, visiting a refugee camp on the Volga, reported that almost half of the people had died of starvation. Noticing some sacks of grain stacked on an adjacent field, he asked the patriarch of the refugee community why the people did not simply overpower the lone soldier guarding the grain and help themselves. The patriarch impatiently explained that the seed was being saved for next season's planting. "We do not steal from the future," he said. It would be too much to claim that only the human animal is capable of imagining what is yet to come, but it is difficult to believe that any other animal can have so keen an appreciation of the demands of the future. Alfred Korbzybski (1879- 1950) called man "the time-binding animal." Binding the future to the present makes sense only if understandable mechanisms connect the two. This understanding was notably missing in the writings of the anarchist-journalist William Godwin. Unlike Malthus, he could make no sense of the fluctuations of human numbers. "Population," he said, "if we consider it historically, appears to be a fitful principle, operating intermittedly and by starts. This is the great mystery of the subject.. .. One of the first ideas that will occur to a reflecting mind is, that the cause of these irregularities cannot be of itself of regular and uniform operation. It cannot be [as Malthus says] 'the numbers of mankind at all times pressing hard against the limits of the means of subsistence.'" Rather than trying to see how appearances might be reconciled with natural laws, Godwin simply said there were no natural laws. His proposal to replace law with "fhfulness" led one of his critics to comment: "Perhaps Godwin was simply carrying his dislike of law one step farther. Having applied it to politics (1793) and to style (1797), he now applied it to nature (1820). He deliberately placed a whole army of facts out of the range of science."


2019 ◽  
Vol 2 (1) ◽  
pp. 36-49
Author(s):  
Yana Ardila ◽  
Julianto Jover Jotam Kalalo

The certificate is used as a valid and strong proof if there is a problem in the future. Problems are not just about land disputes, but problems such as certificates that have been issued are damaged due to not being cared for properly, the paper is damaged due to obsolescence, then natural disasters occur that sweep away or burn the certificate, and disappear due to theft or self-negligence. For that reason, the people whose certificates have been lost, damaged and so on are obliged to come to the office of the National Land Agency (BPN) to be given a certificate to replace the lost and damaged land rights. This research was conducted using empirical juridical methods that see a statutory regulation as a benchmark and see the facts and phenomena that occur in the field, especially in Merauke. Data is obtained later and processed with primary, secondary and tertiary legal materials. From the results of the research conducted it can be said that the arrangement of the issuance of replacement certificates is clear and well structured. Starting from the highest regulation to the lowest regulation.


Author(s):  
Г. Й. Маммадли

В данной статье на анализе героических сказаний «Алтын Арыг» и «Книга моего отца Коркута» показано сопоставление с другими сказаниями тюрко - монгольских народов, подчёркнута схожесть типологически сходных явлений. Богатырские сказания хакасского народа отражают в себе историю народа, которая на долгие века сохранила их для будущего поколения всего тюркского мира. Изучение алыптыг нымахов, в частности свадебный обряд (выбор спутника жизни, испытания, девятидневный пиртой, расплетение шестидесяти косичек, заплетение одной косы и т. д.), традиционные сюжеты, действия главных героев показывают их тесную связь с эпосами других тюркских народов. Следы общетюркской культуры встречаются во всех сферах жизни героев героических сказаний. Мотив суженых имеет реальную историко - бытовую основу, восходящую к экзогамии, когда невесту брали из другого рода. In this article, based on the analysis of "Altyn Aryg" and "The book of my father Korkut', the comparison with other legends of Turkic - Mongolian peoples is shown, and the similarity of typologically similar phenomena is emphasized. The Khakass people's heroic tales reflect the history of the people, which preserved them for the future generation of the entire Turkic world for many centuries to come. The study of alyptyg nymakhs, in particular, the wedding ceremony (choosing a life partner, trials, a nine - day feast - toi, unwinding sixty braids, braiding one braid, etc.), traditional plots and actions of the main characters show their close connection with eposes of other Turkic peoples. Traces of national Turkic culture are found in all spheres of life of heroes of heroic tales. The motif of the betrothed has a real historical and everyday basis, dating back to exogamy, when a bride was taken from another kin.


2004 ◽  
Author(s):  
◽  
Sally Hartin-Young

But In the Night We Are All the Same, a critical dystopian novel, explores the creation and perpetuation of power structures, gender identity, and desire. The protagonist, Lemon, is a member of the oppressed class. She lives in a nameless city where she and her peers are kept endlessly alive by "hospital machines," a technology that cures every illness and prolongs life. The ruling group (the Those That) uses mindcontrol technologies known as noodles and stroodles to compel the oppressed class to buy the items they see advertised and to make them perform various violent, sexual and degrading acts for the Those That's amusement. Although the people of the city dislike aspects of their lives, most worship and admire the Those That as much as they fear them. Lemon's partner and love interest Astrix, once a member of the Those That, has had his memory erased and must struggle to find out his identity and to come to terms with who he is once he remembers his past. Lemon and Astrix help each other to resist and to determine their identities. Like other modern dystopian novels, this one focuses on an individual's struggle to resist the society and ends with a hopeful conclusion that shows that a better society can exist in the future. Additionally, this novel uses a female protagonist to illustrate the ways in which a person can be oppressed in both gender-specific and non-gender-specific ways. It also illustrates the power structures that lie beneath social systems, and examines how people's desires can be manipulated into a form of social control.


1950 ◽  
Vol 3 (1) ◽  
pp. 7-56
Author(s):  
C. I. Scharling

The Second Coming of Christ and the Resurrection of the Body. Grundtvigs Eschatology. By C. I. Scharling. This essay shows how Grundtvig, in contrast to his contemporaries in the Church, laid great stress upon the eschatological hope of the future. He may have been partly inspired by Scandinavian mythology (the myth of Ragnarok) and partly by Schellings theories about the great drama of existence (the coming forth of ideas from the Absolute and their returning thither). But the essential point is that the eschatological hope grew forth naturally from his personal understanding of life and death, of the meaning and object of human life, and from his faith in the living, risen Christ as Lord and victor over the powers of darkness and death. It is remarkable that while after 1825 Grundtvig lived with such intensity in the experience of the realisation of the Kingdom of God here and now in the Church’s fellowship with the risen, present Saviour, at the same time, both in his hymns and in his preaching, he gives such powerful expression to the eschatological hope of the future. The author finds the explanation of this in the fact that for Grundtvig (unlike many others) it was not the need and distress of the time that gave life to the Biblical promises of the Second Coming of Christ and the setting*up of the Kingdom of Glory at the Last Day, but his very joy in God’s great Salvation, experienced in the Church. Thus the peculiar thing about Grundtvig’s eschatological expectation is that the tidings of the Second Coming of the Lord are for him an evangel in the full sense of the word; his feelings about the Last Day are far removed from the feeling of fear and horror which meets us in many of the mediaeval frescoes of the Lord’s Return to Judgment or in the old hymn, “Dies irae, dies ilia”. Characteristic of him, too, is his stress on the contin uity between the present world, which came into being at the Creation, and the world to come; the old world shall not be destroyed, but reborn and transfigured; its for this reason that he lays so much stress on faith in the resurrection of the body. On the other hand the author rejects the theory put forward by the Norwegian writer, Paulus Svendsen, that Grundtvig was a Chiliast and “believed in an external, perfect Kingdom of God on earth” ; he refutes it by reference to the fact that Grundtvig explicitly rejected Edward Irving’s conception of the millennium.


2011 ◽  
pp. 489-496
Author(s):  
Ted Becker

Up until very recent times in Western political philosophy, theory, science, and discourse, the words predominantly used to describe the democratic pole of Aristotle’s political continuum were direct democracy, indirect democracy, social democracy, and, in Aristotelian terms, republic or representative democracy. The latter half of the 20th century, however, saw dramatic changes in democracy around the world in its spread, variation in form, and in the use of the word. In fact, there have been a number of books in recent years that have discussed a wide array of models or degrees of democracy (Held, 1996; Sartori, 1987). Phrases such as participatory democracy, managed democracy, strong democracy (Barber, 1984), and semidirect democracy (Toffler & Toffler, 1994) are just some of the clusters of terms now used to define particular kinds of democracy that exist or are theorized to be better forms of it. Also, as the 20th century drew toward a close, there was a virtual consensus among Western political scientists that a potentially dangerous schism has grown between the citizens of both representative and social democracies and their governing elites. Indicators of such are public-opinion polls that manifest an increasing discontent with the political class and politicians (usually termed alienation) and a general decline in voter turnout (albeit with occasional upticks). Most of this dissatisfaction with, or alienation from, various forms of representative democracy is considered to be due to the growth of the influence of those who lavish large sums of money on the public’s representatives in these political systems. Another widely perceived cause of this gap between the people and their governments is the inertia of bloated, entrenched bureaucracies and their failure to acknowledge the wishes of the general public in policy implementation. Both of these phenomena seem to be present in all modern, industrialized, representative democracies, and they even seem to become manifest in the youngest, least industrialized countries as well. For example, in the fall of 2004, Cerkez-Robinson (2004) reported that the turnout in the Bosnian national election had fallen precipitously because most Bosnians are tired of repeated fruitless elections. As this complex problem in modern representative democracies seems to have become systemic, a potential technological solution has also come upon the scene. This involves the previously unimaginable proliferation of information and communications technologies of the late 20th century and early 21st century. This new and rich mixture of rapid, electronic, interactive communications has been seen by many political thinkers and actors as an excellent medium by which to close the gap between the people of representative democracies and their elected and administrative officials. This has led to a plethora of new adjectives and letters to prefix the word democracy, each referring to some theoretical or experimentally tested improvement in the present and future forms and practices of both direct and/or indirect democracy using ICTs. Thus, in the past decade or so of reinventing government (Osborne & Gaebler, 1992), we have come to learn of such new ideas and ideals of democracy as electronic democracy (or e-democracy), digital democracy, cyberdemocracy, e-government, and teledemocracy (Becker, 1981; this listing is far from exhaustive.) Taken together, they demonstrate that the future of democracy around the world is in flux, that there is a broadly perceived need by those in and outside government for some changes that will ultimately benefit the general public in various aspects of governance, and that these new technologies are seen by many as part of the solution. As alluded to above, there are numerous experiments and projects along these lines that have been completed, many are in progress, and there are multitudes to come that probably will be a part of any such transformation in the future of democracy on this planet.


1910 ◽  
Vol 42 (3) ◽  
pp. 609-623
Author(s):  
M. Gaster

IN addition to the more or less accredited ancient Sibylline oracles, others circulated, under the name of the one or the other of the Sibyls, which also claimed to be of equal authority. The name was a recommendation for a special kind of apocalyptic literature, and the example set of old of foretelling the future was thereby continued for many centuries. The character of this Sibylline Oracle was akin to some of the old Apocalypses, in which the future was revealed in a symbolical form, and the events to come foretold by allegories and signs, which were interpreted by the Sibyl as by one of the prophets of old. By connecting such apocalyptic revelations with some ancient name and ascribing to men or women of the past works composed at a much later time, these compositions entered into the domain of that apocryphal Christian literature which made use of old formulas for disseminating new teaching and thus prepared the mind of the people for untoward incidents. These oracles were soon drawn into the cycle of the Doomsday; the legends of Antichrist and of the Last Judgment were incorporated with the older oracle; and thus an oracle which originally may have been a mere forecast of purely political events became a religious manifesto, a prophetic pronouncement on the course of events, leading up to the final drama.


2012 ◽  
Vol 11 (2) ◽  
pp. 233-250
Author(s):  
Martin Chen

Abstract: The Kingdom of God is central to the whole message of Jesus Christ. Through the kingdom of God, we can discover and understand the entire mission of Jesus. The Kingdom of God is the embodiment of God’s saving presence in human life. Compared with the Jewish religious movements of that era, especially the apocalyptic movement, which also awaited the coming of the Kingdom of God, Jesus’ preaching about the kingdom of God has a special feature, that the Kingdom of God is an act of forgiveness and salvation from God, and not God’s judgment; moreover, the action is happening now in people’s life, rather than being something that is expected in the future. Through Jesus, through his word and his work, God is now present in the midst of the people. Through his parables and his words in the Sermon on the Mount and in the act of casting out demons, in healing the sick and in the forgiveness of sin, Jesus reveals the presence of a compassionate God, a God who frees people from the power of sin and leades them in the power of divine grace. Jesus not only preached the kingdom of God but gave himself so that people would experience God’s saving work. Through His death on the cross, Jesus freely poured God’s mercy and goodness upon human beings. Jesus’ proclamation of the kingdom of God has important implications for the understanding of the Christological and ecclesiological renewal. Keywords: Kingdom of God, salvation, forgiveness, word of Jesus, work of Jesus, human life, Christological and ecclesiological renewal. Abstrak: Kerajaan Allah merupakan inti seluruh pewartaan Yesus Kristus. Melalui Kerajaan Allah kita dapat menemukan dan mengerti seluruh perutusan hidup Yesus. Kerajaan Allah berarti perwujudan kehadiran Allah yang menyelamatkan dalam hidup manusia. Dibandingkan dengan gerakan keagamaan yahudi pada zaman itu, khususnya apokaliptik yang juga menantikan kedatangan Kerajaan Allah, pewartaan Yesus tentang Kerajaan Allah memiliki ciri khusus bahwa Kerajaan Allah adalah tindakan pengampunan dan penyelamatan Allah, bukan penghakiman Allah dan tindakan itu kini terjadi nyata dalam hidup manusia, dan bukannya sesuatu yang dinantikan di masa depan. Melalui diri Yesus, dalam sabda dan karya-Nya, Allah kini hadir di tengah-tengah umat-Nya. Lewat perumpamaan dan sabda bahagia maupun dalam tindakan pengusiran setan, penyembuhan orang sakit dan pengampunan orang berdosa, Yesus menyatakan kehadiran Allah yang penuh belas kasih dalam hidup manusia, yang membebaskannya dari kuasa dosa dan menuntunnya dalam kuasa rahmat Ilahi. Yesus tidak hanya memberitakan Kerajaan Allah tetapi juga memberikan diri-Nya, sehingga orang sungguh mengalami karya penyelamatan Allah. Melalui kematian-Nya di salib, Yesus mencurahkan dengan cuma-cuma kerahiman dan kebaikan Allah dalam hidup manusia. Pewartaan Kerajaan Allah Yesus ini memiliki dampak penting bagi pembaruan pemahaman kristologis dan eklesiologis. Kata-kata Kunci: Kerajaan Allah, penyelamatan, pengampunan, sabda Yesus, karya Yesus, kehidupan manusia, pembaruan pemahaman kristologis dan eklesiologis.


Author(s):  
Alina Malik

A historic peace deal was reached between the Afghan Taliban and the U.S. government in the hope of ending the decades-old war in Afghanistan. America’s protracted war in Afghanistan is expected to come to an end with the life loss of millions of civilians, thousands of American troops, and billions of dollars. This peace deal is significant in a way that never in history, has a sitting government negotiated with a violent non-state actor, let alone reaching a peace deal with them. This would act as a precedent for such agreements in the future with other non-state actors to restore peace and stability around the globe. However, whether this deal is good enough to sustain peace will be apparent in the future. How the Afghan peace deal will play out in the future is yet to be seen, but the fact that two conflicting parties made it work after years of negotiations is an effort that needs to be acknowledged. The legitimacy of this deal would be derived from the indigenous support from domestic stakeholders and regional powers. The people of Afghanistan have suffered the most in a tug of war between the Taliban and the U.S. government. They deserve a homeland where they can live and work freely without any fear. Thousands of Afghans have been displaced as a result of this war, and this new deal will provide opportunities for the rehabilitation of Afghan refugees. It is high time that Afghanistan closes its woeful war-stricken chapter and embarks upon a road towards development. The Afghan peace deal has the potential to provide stability to an already turbulent South Asian region. With one less threat to deal with, the countries in the region can focus on mitigating other prospective threats to peace and security in South Asia.


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