scholarly journals Critical Concepts of the State and their Significance for Russian Jurisprudence: Introduction to the Problem

Lex Russica ◽  
2020 ◽  
Vol 73 (6) ◽  
pp. 122-138
Author(s):  
B. V. Nazmutdinov
Keyword(s):  
A Priori ◽  
Early Modern Period ◽  
Social Institution ◽  
The State ◽  
Modern World ◽  
Social Construct ◽  
Critical Approaches ◽  
History Of ◽  
The Difference ◽  
Political Associations

The state is for the most part a key political concept in the minds of lawyers. It is often "devoid" of history: they use the same term to name ancient and modern political associations (Polis, Republic, Empire, national state), without noticing the fundamental difference between them. The paper emphasizes the difference between "universalist" and "critical" approaches to the state. The former seeks to see the birth of the state in the second Millennium BC, trying to link the emergence of law with the emergence of the state. The latter emphasizes the historical contextuality of the emergence of the state — a unique social institution that appeared in Europe during the early Modern period. The state is a modern (modern) social construct, and its reality is determined not only by the presence of a certain idea in the minds of people, but also by stable, typified social practices. In the modern world, law is mediated by the state, and in many cases, it is monopolized by it. In this perspective, the history of the state is often inseparable from the history of law, and the theory of law from the theory of the state. The author of the paper adheres to the second approach and agrees that law is a phenomenon whose existence has not been determined by the state for a long time.The author presumes that for many reasons, the state continues to be a priori political category in the minds of lawyers who observe daily manifestations of power mechanisms. To denounce this "naturalness" of the state, critical approaches to the concept and origin of the state are necessary. The paper presents various critical concepts of the state: from radical political evolutionism to critical conceptual history.

Hadassah

2011 ◽  
Author(s):  
Mira Katxzburg-Yungman
Keyword(s):  
Life Stories ◽  
The United States ◽  
The State ◽  
Modern World ◽  
Jewish Women ◽  
Children And Young People ◽  
American Jewry ◽  
History Of ◽  
State Of Israel ◽  
Zionist Organization

In February 1912, thirty-eight American Jewish women founded Hadassah, the Women's Zionist Organization of America. This has become the largest Zionist organization in the diaspora and the largest and most active Jewish women's organization ever. Its history is an inseparable part of the history of American Jewry and of the State of Israel. Hadassah is also part of the history of Jewish women in the United States and in the modern world more broadly. Its achievements are not only those of Zionism but, crucially, of women, and this book pays particular attention to the life stories of the women who played a role in them. The book analyses many aspects of the history of Hadassah. The introductory section describes the contexts and challenges of Hadassah's history from its founding to the birth of the State of Israel. Subsequent sections explore the organization's ideology and its activity on the American scene after Israeli statehood; its political and ideological role in the World Zionist Organization; and its involvement in the new State of Israel in medicine and health care, and in its work with children and young people. The final part deals with topics such as gender issues, comparisons of Hadassah with other Zionist organizations, and the importance of people of the Yishuv and later of Israelis in Hadassah's activities. It concludes with an epilogue that considers developments up to 2005, assessing whether the conclusions reached with regard to Hadassah as an organization remain valid.

scholarly journals From Līlā to Nitya and Back: Śrī Rāmakṛṣṇa and Vedānta

Religions ◽  
2020 ◽  
Vol 11 (11) ◽  
pp. 569
Author(s):  
Arpita Mitra
Keyword(s):  
Religious Orientation ◽  
The State ◽  
The Other ◽  
Advaita Vedānta ◽  
Advaita Vedanta ◽  
States Of Consciousness ◽  
Other Hand ◽  
History Of ◽  
The Difference ◽  
Academic Debate

There has been a long-standing academic debate on the religious orientation of Śrī Rāmakṛṣṇa Paramahaṁsa (1836–1886), one of the leading religious figures of modern India. In the light of his teachings, it is possible to accept that Rāmakṛṣṇa’s ideas were Vedāntic, albeit not in a sectarian or exclusive way. This article explores the question of where exactly to place him in the chequered history of Vedāntic ideas. It points out that Rāmakṛṣṇa repeatedly referred to different states of consciousness while explaining the difference in the attitudes towards the Divine. This is the basis of his harmonization of the different streams within Vedānta. Again, it is also the basis of his understanding of the place of śakti. He demonstrated that, as long as one has I-consciousness, one is operating within the jurisdiction of śakti, and has to accept śakti as real. On the other hand, in the state of samādhi, which is the only state in which the I-consciosuness disappears, there is neither One nor many. The article also shows that, while Rāmakṛṣṇa accepted all of the different views within Vedānta, he was probably not as distant from the Advaita Vedānta philosopher Ādi Śaṁkara as he has been made out to be.

Christians, Muslims and the State in Twentieth-Century Egypt and Indonesia

2015 ◽  
Vol 51 ◽  
pp. 412-434
Author(s):  
Brian Stanley
Keyword(s):  
Twentieth Century ◽  
Balance Of Power ◽  
The State ◽  
Religious Communities ◽  
Modern World ◽  
Christian Communities ◽  
Communal Relations ◽  
History Of ◽  
Muslim Majority ◽  
Historical Relationship

Surveys of the historical relationship between Christianity and other faiths often suggest that through a process of theological enlightenment the churches have moved from crusade to cooperation and from diatribe to dialogue. This trajectory is most marked in studies of Christian-Muslim relations, overshadowed as they are by the legacy of the Crusades. Hugh Goddard’sA History of Christian-Muslim Relationsproceeds from a focus on the frequently confrontational inter-communal relations of earlier periods to attempts by Western theologians over the last two centuries to define a more irenic stance towards Islam.1 For liberal-minded Western Christians this is an attractive thesis: who would not wish to assert that we have left bigotry and antagonism behind, and moved on to stances of mutual respect and tolerance? However laudable the concern to promote harmonious intercommunal relations today, dangers arise from trawling the oceans of history in order to catch in our nets only those episodes that will be most morally edifying for the present. What Herbert Butterfield famously labelled ‘the Whig interpretation of history’ is not irrelevant to the history of interreligious relations. In this essay I shall use the experience of Christian communities in twentieth-century Egypt and Indonesia to argue that the determinative influences on Christian-Muslim relations in the modern world have not been the progressive liberalization of stances among academic theologians but rather the changing views taken by governments in Muslim majority states towards both their majority and minority religious communities. Questions of the balance of power, and of the territorial integrity of the state, have affected Christian Muslim relations more deeply than questions of religious truth and concerns for interreligious dialogue.

André Bazin's Film Theory

2020 ◽  
Author(s):  
Angela Dalle Vacche
Keyword(s):  
A Priori ◽  
Film Theory ◽  
Religious Practice ◽  
Science And Religion ◽  
The Other ◽  
Ethical Awareness ◽  
Classical Geometry ◽  
Static Object ◽  
History Of ◽  
The Difference

The best way to understand Bazin’s film theory is to pay attention to art, science, and religion, since spectatorship depends on perception, cognition, and hallucination. By arguing that this dissident Catholic’s worldview is anti-anthropocentric, Angela Dalle Vacche concludes that cinema recapitulates the history of evolution and technology inside our consciousness, so that we may better understand how we overlap with, but also differ from, animals, plants, objects, and machines. Whereas in “Art,” the author explains the difference between painting as a static object and the moving image as an event unfolding in time, in “Science,” she discusses Bazin’s dislike of classical geometry and Platonic algebra, his fascination with biology and modern calculus to underline his holistic Darwinism, and his anti-Euclidean mathematics of motion and contingency. Comparable to a religious practice, Bazin’s cinema is the only collective ritual of the twentieth century capable of fostering an emotional community by calling on critical self-interrogation and ethical awareness. Especially keen on Italian neorealism, Bazin argues that this sensibility thrives on beings and things displacing themselves in such a way as to turn the Other into a Neighbor. Bazin’s film theory acknowledges the equalizing impact of the camera lens, which is analogous to, but also different from, the human eye. In the cinema, two different kinds of eyes coexist: one is mechanical and objective, the other is human and subjective. By refusing to reshape the world according to an a priori thesis, Bazin’s idea of an anti-anthropocentric cinema seeks surprise, dialogue, risk, and experiment.

Cattle and Honour in Homer and Hesiod

Ramus ◽  
1992 ◽  
Vol 21 (02) ◽  
pp. 156-186 ◽  
Author(s):  
Apostolos N. Athanassakis
Keyword(s):  
Present Article ◽  
English Word ◽  
Code Word ◽  
The State ◽  
Modern World ◽  
Sheep And Goats ◽  
The Earth ◽  
The Difference ◽  
Material Price

The concept of Homeric or simply Greek honour is not as easy to comprehend as is commonly assumed. Basically it is a system of values stemming from the belief that no harm done to self, kinsman, friend or property should remain uncompensated or unavenged. In a way, what is subsumed under the term honour is an awareness that the higher one bids the higher one is. In the present article the English word ‘honour’ is only a code word for the various fundamentals of life that belong to the semantic compass of Homerictimē. The word ‘cattle’ is also a code word for livestock, especially bovine animals as well as sheep and goats. Honour is not much talked about these days, and many educated people are familiar with some of its aspects mostly through the works of cultural anthropologists who, it seems, have to go to the far corners of the earth to study it. Yet, both honour and the price for honour are ubiquitous in our modern world. The difference is that the state is the keeper of every citizen's honour and as such it regulates punishment for offence to collective or individual honour and, through its courts, decides the material price that must be paid in compensation for real or even intended harm.

Art and Science: or Bach as an Expositor of the Bible

1992 ◽  
Vol 28 ◽  
pp. 343-353
Author(s):  
W. R. Ward
Keyword(s):  
East Germany ◽  
The State ◽  
The Bible ◽  
The Enlightenment ◽  
National Tradition ◽  
Long Time ◽  
History Of ◽  
The Difference ◽  
The Republic ◽  
The Moment

For a long time before dramatic recent events it has been clear that the German Democratic Republic has been in die position, embarrassing to a Marxist system, of having nothing generally marketable left except (to use the jargon) ‘superstructure’. The Luther celebrations conveniendy bolstered the implicit claim of the GDR to embody Saxony’s long-delayed revenge upon Prussia; still more conveniendy, they paid handsomely. Even the Francke celebrations probably paid their way, ruinous though his Orphan House has been allowed to become. When I was in Halle, a hard-pressed government had removed the statue of Handel (originally paid for in part by English subscriptions) for head-to-foot embellishment in gold leaf, and a Handel Festival office in the town was manned throughout the year. Bach is still more crucial, both to the republic’s need to pay its way and to the competition with the Federal Republic for the possession of the national tradition. There is no counterpart in Britain to the strength of the Passion-music tradition in East Germany. The celebrations which reach their peak in Easter Week at St Thomas’s, Leipzig, are like a cross between Wembley and Wimbledon here, the difference being that the black market in tickets is organized by the State for its own benefit. If Bach research in East Germany, based either on musicology or the Church, has remained an industry of overwhelming amplitude and technical complexity, the State has had its own Bach-research collective located in Leipzig, dedicated among other things to establishing the relation between Bach and the Enlightenment, that first chapter in the Marxist history of human liberation. Now that a good proportion of the population of the GDR seems bent on liberation by leaving the republic or sinking it, the moment seems ripe to take note for non-specialist readers of some of what has been achieved there in recent years.

scholarly journals SCIENCE AS A SOCIAL PHENOMENON AND TRENDS IN THE DEVELOPMENT OF SCIENCE IN THE MODERN WORLD

2021 ◽  
pp. 124-133
Author(s):  
Alla FEDORKINA
Keyword(s):  
Social Institution ◽  
State Regulation ◽  
The State ◽  
Close Connection ◽  
Modern World ◽  
Social Phenomenon ◽  
The Status ◽  
Political Economic

The article is devoted to understanding the place, role and functions of science in the modern world. The author analyzes the process of development of science from the initial individual forms of organization of scientific activity to its transformation into a social institution. The specifics of the process of cognitive and social institutionalization of science are considered. The main conditions for the development of science in the status of a social institution are revealed. The close connection of science with political, economic and social institutions and also the possibility of its development with the state regulation are shown.

scholarly journals ‘A Place full of Trade’: Placing an Early Modern Chinese Town in Global Cultural History

2020 ◽  
Vol 9 (2) ◽  
pp. 171-194
Author(s):  
Anne Gerritsen
Keyword(s):  
Early Modern ◽  
Cultural History ◽  
Small Town ◽  
Early Modern Period ◽  
Modern World ◽  
Administrative Records ◽  
Global Connections ◽  
History Of ◽  
The One ◽  
The Town

This article focuses on the history of Wuchengzhen 吳 城 鎮, a small town in the inland province of Jiangxi. It explores the history of the town between 1500 and 1850 in terms of both its local significance as an entrepot for trade in grain and tea and its global connections to early modern Europe, by way of the trade in porcelain. The question this paper explores concerns the juxtaposition between, on the one hand, the idea gained from global historians, that during the early modern period, globally traded commodities like tea and porcelain situate a small town like this in a globalized, perhaps even unified or homogenous, world, and on the other hand, the insight gained from cultural historians, that no two people would ever see, or assign meaning to, this small town in the same way. Drawing on this insight, the history of Wuchengzhen is explored on the basis of different textual (administrative records, local gazetteers, merchant manuals) and visual sources (maps and visual depictions of the town), exploring the ways in which the different meanings of the town are constructed in each. The combination of global and cultural history places Wuchengzhen on our map of the early modern world.

scholarly journals On the Ways of Writing the History of the State

2020 ◽  
Vol 1 (28) ◽  
pp. 71-95
Author(s):  
Eli B. Lichtenstein
Keyword(s):  
Social Conflict ◽  
The State ◽  
Dark Side ◽  
Liberal State ◽  
Collège De France ◽  
Dominant State ◽  
History Of ◽  
Raison D’État ◽  
The Difference ◽  
The Relationship

Foucault’s governmentality lectures at the Collège de France analyze the history of the state through the lens of governmental reason. However, these lectures largely omit consideration of the relationship between discipline and the state, prioritizing instead raison d’État and liberalism as dominant state technologies. To remedy this omission, I turn to Foucault’s early studies of discipline and argue that they provide materials for the reconstruction of a genealogy of the “disciplinary state.” In reconstructing this genealogy, I demonstrate that the disciplinary state marks the “dark side” of the liberal state, a dark side which is, more-over, largely obscured in the governmentality lectures. I further construe the difference be-tween this early genealogy of the state and the later governmental studies in methodologi-cal terms. At stake in this difference is the historiographic status of capitalism and social conflict. Foucault’s governmentality lectures employ what I term an “idealist disavowal,” thereby treating capitalism and social conflict as irrelevant to the history of the state. The early disciplinary studies, on the other hand, enact a “materialist avowal,” by which these objects are avowed as central to the explanation of how and why the state develops. Final-ly, I argue that Foucault’s governmental genealogy of the liberal state is explanatorily and analytically incomplete, while the genealogy of the disciplinary state contributes to its completion on both fronts.

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