scholarly journals Autonomi er noget vi giver hinanden

2020 ◽  
pp. 125-139
Author(s):  
Christian Juul Busch
Keyword(s):  
Essential Element ◽  
Assisted Dying ◽  
Starting Point ◽  
The World ◽  
Mutual Obligation ◽  
The Common ◽  
Common Understanding

The concept of autonomy is essential in the discussion of assisted dying. In this chapter I will endeavour to nuance the concept of autonomy towards also encompassing an essential element of mutual commitment. Thus, the chapter will emphasise the importance of strengthening a nuanced concept of autonomy that I consider to be essential. Therefore, I will try to take the argument about the individual’s right to decide over his or her own life as a starting point to investigate autonomy and assisted dying. In the common understanding of autonomy, the mutual obligation towards the community seems to be reduced in favour of the individual’s right to decide for himself/herself. I will illustrate this aspect with an example from the world of cinema, Bille August’s Stille hjerte (Silent Heart).

The Oneness-Trinitarian Pentecostal Dialogue: Exploring the Diversity of Apostolic Faith

2010 ◽  
Vol 103 (3) ◽  
pp. 329-349
Author(s):  
Frank D. Macchia
Keyword(s):  
Subsequent Development ◽  
The United States ◽  
World Council Of Churches ◽  
Study Program ◽  
Starting Point ◽  
The World ◽  
World Council ◽  
The Common ◽  
Significant Measure ◽  
Nicene Creed

The Nicene Creed and the subsequent development of Trinitarian orthodoxy have been regarded by many as essential to the apostolic faith of the churches. For example, the Nicene-Constantinopolitan Creed without the filioque clause was made the starting point of the World Council of Churches' Commission on Faith and Order study program entitled, “Towards the Common Expression of the Apostolic Faith Today.” Not so well known, however, is the existence of a growing movement of Pentecostal Christians globally that seeks to preserve the apostolic faith of the churches in significant measure by rejecting the Nicene-Constantinopolitan Creed along with the Trinitarian dogma that historically it had supported. Commonly called Oneness or Apostolic Pentecostals, they are estimated to have from 14 to over 17 million followers globally and growing rapidly in Mexico, China, and the United States.1

scholarly journals Reconsidering The World Republic of Letters: A Qualunque Community of Literatures

2021 ◽  
Vol 7 (2) ◽  
pp. 99-115
Author(s):  
Hatice Karaman ◽  
Keyword(s):  
World Literature ◽  
Maurice Blanchot ◽  
Giorgio Agamben ◽  
Philosophical Perspective ◽  
English Edition ◽  
Republic Of Letters ◽  
Literary Space ◽  
Starting Point ◽  
The World ◽  
The Common

In the preface to the English edition of The World Republic of Letters, Pascale Casanova focuses on the existence of a literary world/universe, which maintains a relative autonomy from the world and its political disparities and restrictions. This suggested ideal of a literary space is an attempt to posit world literature as an alternative chronotope in which literary production can survive and multiply transnationally. My paper will offer a reconsideration of this global literary space, read via a philosophical perspective, shaped by the famous discussion of the common and community as conducted by Giorgio Agamben, Maurice Blanchot, Georges Bataille, among others. Within the above theoretical frame, my attempt will be to reread Casanova’s contribution to World Literature as a desired community of literature(s), formed by the coming together of qualunque singularities which co-exist and co-belong without “any representable condition of belonging” (Agamben). Furthermore, the idea of qualunque (whatever) will constitute the starting point for the ethico-political reconsideration and reconceptualisation of the global literary space offered by Casanova, not only without borders but also without hierarchies.

Formation of Contract and Stipulations for Third Parties in Indonesia

2018 ◽  
Author(s):  
Gary F Bell
Keyword(s):  
The Netherlands ◽  
Common Law ◽  
Civil Law ◽  
Essential Element ◽  
Contract Law ◽  
Third Parties ◽  
Legal Tradition ◽  
The World ◽  
The Common ◽  
The Law

Indonesia is one of the most legally diverse and complex countries in the world. It practises legal pluralism with three types of contract law in force: adat (customary) contract laws, Islamic contract laws (mostly concerning banking), and the European civil law of contract, transplanted from the Netherlands in 1847, found mainly in the Civil Code (Kitab Undang-Undang Hukum Perdata). This chapter focuses on European civil law as it is the law used for the majority of commercial transactions. The civil law of contract is not well developed and there is a paucity of indigenous doctrine and jurisprudence, since most significant commercial disputes are settled by arbitration. The contours of the law are consistent with the French/Dutch legal tradition. In the formation of contracts, the subjective intention of the parties plays a greater role than in the common law. As with most jurisdictions with a Napoleonic tradition, the offer must include all the essential element of the contract, there is no concept of ‘invitations to treat’ or of ‘consideration’, the common law posting rule is rejected, and the contract is formed only when the acceptance is received. There are generally few requirements of form but some contracts must be in writing and some in a notarial deed.

scholarly journals Academic Mobility as One of the Priority Areas in the Process of the Formation of the Common European Educational Space: the Ukrainian Experience of Cooperation

2017 ◽  
pp. 53-73
Author(s):  
Evgen Khan
Keyword(s):  
Higher Education ◽  
Bologna Process ◽  
Great Influence ◽  
Essential Element ◽  
European Higher Education Area ◽  
Academic Mobility ◽  
The World ◽  
The Common ◽  
European Higher Education ◽  
The Bologna Process

The integration processes, which take place in the world community in all spheres of the human activity have a great influence on the system of higher education. During this period, the common European education space is formed, which expressed particularly through harmonization of education standards, approaches, curricula, and specialties in different countries of the world. The open educational space provides for the increasing of student mobility and co-operation of university lecturers from different countries, which should help to improve the university graduates’ employment system and increase the status of these countries in the field of education. Academic mobility is one of the areas of the Bologna Process, which ensures the integrity of the European Higher Education Area and the European Research Area. At the same time the European space means not only the space of the states of the European Union. This space covers the territories of all member states of the Bologna Process. The course for the development of academic mobility is enshrined in almost all major documents governing the Bologna process. They note that the academic mobility of students, researchers and lecturers allows its participants to take advantage of European educational values (Prague Communiqué of Ministers of Education 2001), which forms the basis for the formation of the European Higher Education Area (Berlin Communiqué 2003), is an essential element of the Bologna process, which creates the new opportunities for personal growth, development of cooperation between people and institutions (London Communiqué 2007), etc. It is very important to find out how much our country is involved in the process of academic exchanges and international cooperation in the field of education, especially with European countries, as far as the international academic mobility is an important factor in the process of European integration.

Did Premodern Muslims Distinguish the Religious and Secular? The Dīn–Dunyā Binary in Medieval Islamic Thought

2020 ◽  
Vol 31 (2) ◽  
pp. 185-225
Author(s):  
Rushain Abbasi
Keyword(s):  
Modern World ◽  
Western World ◽  
Standard Account ◽  
Current Standard ◽  
Islamic Thought ◽  
The World ◽  
The Common ◽  
Similarities And Differences ◽  
Medieval Islam ◽  
Common Understanding

Abstract This article challenges the widely-held belief, within and outside academia, that premodern Muslims did not make a distinction between the religious and secular. I explore the issue by examining several usages of the dīn–dunyā binary across diverse genres of medieval Islamic writings and assessing to what extent it accords with or diverges from the categories of the religious and secular as commonly used in the modern Western world. I situate my particular counter-claim vis-à-vis the argument against the relevance of the religious–secular distinction to Islam made by Shahab Ahmed in his, What is Islam? The Importance of Being Islamic. My findings show that contrary to Ahmed and the broader consensus, premodern Muslims did in fact view the world in terms of distinct spheres of religion and non-religion and that this distinction was used to understand phenomena as diverse and significant as politics and prophethood. Nevertheless, the two categories interacted in a way distinct from the common understanding of the two in the modern world insofar as, under the medieval Islamic conception, it was religion that regulated the secular. My article will make sense of these similarities and differences in an effort to present an indigenous account of the religious–secular dialectic in medieval Islam, one that problematizes the current standard account which holds that these categories were invented within the modern West.

Chapter I: The Aim, and the Method of Treatment

1980 ◽  
Vol 25 (S1) ◽  
pp. 3-5
Author(s):  
Richard Albert Wilson
Keyword(s):  
Human Mind ◽  
Point Of View ◽  
Human Knowledge ◽  
Critique Of Pure Reason ◽  
Adequate Treatment ◽  
Space And Time ◽  
Starting Point ◽  
The World ◽  
Philosophical Writings

But that same Where (Space), with its brother When (Time), are from the first the master-colours of our Dream-Grotto; the Canvas (the warp and woof thereof) whereon all our Dreams and Life-Visions are painted.—CARLYLE, Sartor Resartus, 1830.When Kant in his investigation of the nature and validity of human knowledge in the Critique of Pure Reason (1781) undertook an examination of the nature of Space and Time as the starting point in the discussion, he struck the path which all fruitful philosophical investigation has followed since. Since Space and Time are the two ‘forms’ within which the whole system of life and nature unfolds itself to the human mind, and are at the same time the ‘warp and woof on which man elaborates his mental sense-picture of the world, an examination of these two sense-forms should be the self-evident starting point in any true cosmic philosophy. Yet it seems to have taken something more than a century for the full significance of Kant’s method to sink into the general philosophical consciousness, and it is only in our own time that its fruits have begun to mature. What strikes one in the philosophical writings of the present century, whether starting from mathematics, or science, or pure speculation, is the common assumption in all of them that some exposition of Space and Time must form the foundation of any adequate treatment of the nature of the world, the human mind, and the structure of human knowledge. The title of Professor Alexander’s book, Space, Time, and Deity (1920), is symbolic of the modern point of view.

Heideggers Phänomenologie des Gewissenrufs

2009 ◽  
Vol 2009 (1) ◽  
pp. 95-120
Author(s):  
Tanja Stähler
Keyword(s):  
Being And Time ◽  
Fundamental Level ◽  
The World ◽  
Phenomenological Perspective ◽  
The Common ◽  
The Voice ◽  
Common Understanding

This essay examines Heidegger’s phenomenology of conscience in Being and Time. From a phenomenological perspective, the call of conscience needs to be analysed with respect to who is calling, who is being called, what message is conveyed, and how the message is conveyed. Heidegger’s results are rather surprising to our common understanding and impose various challenges on his interpreters. In my article, I return to Heidegger’s text in order to question some persuasions and assumptions of the common readings. The call comes from me, yet in such a way that it overcomes me. The call does not come from a different being in the world, and the call of conscience should thus not be conflated with the ‘voice of the friend’ mentioned in an earlier section of Being and Time. Rather, we need to take the call seriously as alien and yet my own, giving me to understand that I am guilty before and outside of any economy of deeds. Because the call of conscience belongs to such a fundamental level, Heidegger’s response concerning the ‘how’ of the call also becomes understandable. The call is unambiguous, even though we always give ambiguous interpretations of it.

scholarly journals Innovations in the lexicographic description of the Ukrainian worldview

2020 ◽  
Keyword(s):  
Cultural Values ◽  
Linguistic Research ◽  
The World ◽  
Key Concepts ◽  
The Common ◽  
Development Of Language ◽  
The Individual ◽  
Artistic Heritage ◽  
Combined Work ◽  
Common Understanding

The article presents the latest methodology of systematic lexicographic description of the Ukrainian worldview of the second half of the XX – beginning of the XXI centuries, on the basis of which lexicographers of the Institute of Ukrainian Language of the NAS of Ukraine compile a new explanatory dictionary of creative personalities. The dictionary contains a consolidated lexicon and artistic means of language of the leading Ukrainian writers, publicists and translators (Oles Honchar, Yevhen Sverstyuk, Hryhor Tyutyunnyk, Ivan Dziuba, Mykola Lukash, Yuriy Andrukhovych, Oksana Zabuzhko), which provides perspective modeling of the language and conceptual picture of the world, research of idiosyncrasies of creative personalities, elucidation of laws of language and society development. The dictionary is innovative in terms of register and lexicographic methods of systematic vocabulary description. It presents the vocabulary of the era of totalitarianism and the post-totalitarian period, which is not evidenced by explanatory dictionaries. For the lexicographic reproduction of the conceptual dominants of these periods, a system of hyperlinks between dictionary entries compiled from the works of different authors was used. The dictionary combines information about the individual author's worldview and the common understanding of the key concepts of the era by writers. Innovative introduction of culturological and encyclopedic information provides a lexicographic description of the achievements of Ukrainian language creation against the background of universal cultural values. In the future, it is possible to make a systematic lexicographic description of lexical and artistic heritage of the latest Ukrainian writers, the formation of a dictionary of the active type, a common ideographic dictionary. The combined work of the Ukrainian academic lexicographers provides macroscientific research on the development of language and society, deepening the theory of lexicology, lexicography, derivatology, linguoculturology, linguosociology, stylistics, development of the theory of integrated linguistic research.

Between High Culture and Low Culture; and also The Difference Between Popular Culture and Folk Culture

2019 ◽  
Vol 7 (8) ◽  
pp. 12
Author(s):  
Kunal Debnath
Keyword(s):  
Popular Culture ◽  
Folk Culture ◽  
Common People ◽  
High Culture ◽  
The World ◽  
The Common ◽  
The Difference ◽  
Low Culture

High culture is a collection of ideologies, beliefs, thoughts, trends, practices and works-- intellectual or creative-- that is intended for refined, cultured and educated elite people. Low culture is the culture of the common people and the mass. Popular culture is something that is always, most importantly, related to everyday average people and their experiences of the world; it is urban, changing and consumeristic in nature. Folk culture is the culture of preindustrial (premarket, precommodity) communities.

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