scholarly journals THE PROBLEM OF THE SPREAD OF XENOPHOBІA AND RACІSM

Author(s):  
Rostyslav Barabash
Keyword(s):  
The Self ◽  

At the heart of nihilism is the problem of the Self-Other relationship, the monologue of the autonomous, self-contained, narcissistic self-subject who objectifies the world and other people around him, does not perceive the difference, "otherness" in all its manifestations. The nihilistic attitude is set up for the perception of the Other as an enemy of the Alien, the destruction of everything that is not like the Self.

De Jure ◽  
2021 ◽  
Vol 12 (1) ◽  
Author(s):  
Daniel Haman ◽  
◽  
◽  

The difference between intent (dolus) and negligence (culpa) was rarely emphasized in codified medieval laws and regulations. When compared to the legal statements related to intent, negligence was mentioned even more rarely. However, there are some laws that distinguished between the two concepts in terms of some specific crimes, such as arson. This paper draws attention to three medieval Slavic legal documents – the Zakon Sudnyj LJudem (ZSLJ), the Vinodol Law and the Statute of Senj. They are compared with reference to regulations regarding arson, with the focus being on arson as a crime committed intentionally or out of negligence. The ZSLJ as the oldest known Slavic law in the world shows some similarities with other medieval Slavic legal codes, especially in the field of criminal law, since most of the ZSLJ’s articles are related to criminal law. On the other hand, the Vinodol Law is the oldest preserved Croatian law and it is among the oldest Slavic codes in the world. It was written in 1288 in the Croatian Glagolitic script and in the Croatian Chakavian dialect. The third document – the Statute of Senj – regulated legal matters in the Croatian littoral town of Senj. It was written in 1388 – exactly a century after the Vinodol Law was proclaimed. When comparing the Vinodol Law and the Statute of Senj with the Zakon Sudnyj LJudem, there are clear differences and similarities, particularly in the field of criminal law. Within the framework of criminal offenses, the act of arson is important for making a distinction between intent and negligence. While the ZSLJ regulates different levels of guilt, the Vinodol Law makes no difference between dolus and culpa. On the other hand, the Statute of Senj strictly refers to negligence as a punishable crime. Even though the ZSLJ is almost half a millennium older than the Statute of Senj and around 400 years older than the Vinodol Law, this paper proves that the ZSLJ defines the guilt and the punishment for arson much better than the other two laws.


2021 ◽  
Vol 33 (3-4) ◽  
pp. 47-61
Author(s):  
Yasser K. R. Aman

The monstrous image created by William Blake in ‘The Tyger’ left the world wrapped in an apocalyptic vision that creates an epiphany of unknown Romantic potentials symbolised in ‘The Tyger’. The apocalyptic vision, deeply rooted in Christian religion, develops into an ominous harbinger of the destruction of the modern world portrayed in W.B. Yeats’ ‘The Second Coming’. The image of the beast marks the difference between two ages, one with strong potentials and the other with fear and resident evil unexplained. I argue that the apocalyptic theory in Christianity has an impact on the development of the image of the beast in both poems, an impact that highlights man’s retreat from Nature into the modern world which may fall apart because of beastly practices.


Author(s):  
Roman Szubin

The article is devoted to the search for a new space in the methodological studies on Russian literature. The author takes as its basis the method of hermeneutics  of words by Vardan Hayrapetyan. Especially the basic categories such as the world man (homo mundi), the Other and its variants: the self (rus. самость), otherness (rus. дру­гость), the alien (rus. чужесть) and two triads, which postulate two types of intellectual situations. In this regard, the author identifies the concept of the hybrid man of the hero of Russian literature in which a small person is a representative of an impersonal collective personality of the world man, home, family, ideas, etc. The author demonstrates the type of a hybrid man on the example of the protagonist of the novel by Vasily Shukshin Stepan Razin.


Author(s):  
David M. Kaplan

Environmental philosophy and philosophy of technology have a lot in common. Both fields explore the positive and negative aspects of human modifications of the world. Both question the limits of technology in relation to natural environments, animals, plants, and food. Both examine if human making and doing is compatible with nature or wholly different from it. And both examine the difference between what is considered to be natural and artificial. Technology and the environment further intersect in a number of issues, such as climate change, sustainability, geo-engineering, and agriculture. The reason for the overlap is fundamental: Environmental issues inevitably involve technology, and technologies inevitably have environmental impacts. Technology and the environment are like two sides of the same coin: Each is fully understood only in relation to the other. Yet, despite the ample overlap of questions concerning technology and the environment, the two philosophical fields have developed in relative isolation from each other. Even when philosophers in each field address themselves to similar concerns, the research tends to be parallel rather than intersecting, and the literatures remain foreign to one another. These divergent paths are unfortunate. Philosophers from each field have a lot to contribute to the other....


Author(s):  
Reinhard Bork ◽  
Renato Mangano

This chapter deals with European cross-border issues concerning groups of companies. This chapter, after outlining the difficulties encountered throughout the world in defining and regulating the group, focuses on the specific policy choices endorsed by the EIR, which clearly does not lay down any form of substantive consolidation. Instead, the EIR, on the one hand, seems to permit the ‘one group—one COMI’ rule, even to a limited extent, and, on the other hand, provides for two different regulatory devices of procedural consolidation, one based on the duties of ‘cooperation and communication’ and the other on a system of ‘coordination’ to be set up between the many proceedings affecting companies belonging to the same group.


Author(s):  
Pamela Anderson

A reading of Luce Irigaray suggests the possibility of tracing sexual difference in philosophical accounts of personal identity. In particular, I argue that Irigaray raises the possibility of moving beyond the aporia of the other which lies at the heart of Paul Ricoeur's account of self-identity. My contention is that the self conceived in Ricoeur's Oneself as Another is male insofar as it is dependent upon the patriarchal monotheism which has shaped Western culture both socially and economically. Nevertheless there remains the possibility of developing Ricoeur's reference to 'the trace of the Other' in order to give a non-essential meaning to sexual difference. Such meaning will emerge when (i) both men and women have identities as subjects, and (ii) the difference between them can be expressed. I aim to elucidate both conditions by appropriating Irigaray's 'Questions to Emmanuel Levinas: On the Divinity of Love.'


2017 ◽  
Vol 41 (S1) ◽  
pp. S717-S717
Author(s):  
D.F. Burgese ◽  
D.P. Bassitt ◽  
D. Ceron-Litvoc ◽  
G.B. Liberali

With the advent of new technologies, the man begins to experience a significant change in the perception of the other, time and space. The acceleration of time promoted by new technology does not allow the exercise of affection for the consolidation of ties, relations take narcissists hues seeking immediate gratification and the other is understood as a continuation of the self, the pursuit of pleasure. It is the acceleration of time, again, which leads man to present the need for immediate, always looking for the new – not new – in an attempt to fill an inner space that is emptied. The retention of concepts and pre-stressing of temporality are liquefied, become fleeting. We learn to live in the world and the relationship with the other in a frivolous and superficial way. The psychic structure, facing new phenomena experienced, loses temporalize capacity and expand its spatiality, it becomes pathological. Post-modern inability to retain the past, to analyze the information received and reflect, is one of the responsible for the mental illness of today's society. From a temporality range of proper functioning, the relationship processes with you and your peers will have the necessary support to become viable and healthy.Disclosure of interestThe authors have not supplied their declaration of competing interest.


1983 ◽  
Vol 19 (1) ◽  
pp. 43-56
Author(s):  
John Morreall

Any reflective account of theological language acknowledges very early that words drawn from our experience with creatures have special meanings when applied to God. Because God transcends the created world, we cannot take predicates which apply to creatures and apply them to God without modification. And the more transcendent God is understood to be, the more modified will our language taken from creatures have to be when it is used in theology. A primitive theism which thinks of God simply as a very powerful person will view the difference between God and creatures as merely a matter of degree and not of kind. In such a view God transcends things in the world only in that he has a greater degree of the properties we find in creatures, so that predicates taken from creatures, ‘wise’ and ‘strong’, for example, can be applied to God in almost a straightforward way. The only change in meaning is that God is moreknowing and stronger. In a more sophisticated theism such as Judaism or Christianity, on the other hand, God' transcendence is seen not simply as a difference in degrees of properties, but as a difference in kind. The being God is is radically other than the kinds of beings we find in the created world. Indeed, it is sometimes claimed that God is not even ‘a being’, a thing which exists; rather God is ‘being itself’, ‘pure existence’. Aquinas, for instance, held that God does not haveproperties. God is absolutely simple, and so if we can talk about properties at all in talking about God, we have to say that God is identical to God' properties. God, too, differs radically from creatures in that he is not in time and space, nor is he dependent on anything else. But our language used with creatures is full of explicit or implicit references to time and space and to dependence, so that we cannot take our ordinary terms derived from our experience with spatio-temporal, dependent creatures and apply them straightforwardly to God.


1999 ◽  
Vol 103 (1022) ◽  
pp. 214
Author(s):  
Norton Lord Kings

In 1943, with the world still at war, a great discussion on the future of aeronautical education was held by the Royal Aeronautical Society. Not only would the war years, however many were still to come, demand more well-qualified aeronautical engineers, but the longed for peace years, with engineers turning swords into ploughshares, would want more. The discussion was in two parts. One took place on 25 June and the other on 23 July. Many of the leading figures in British aeronautics took part and in the chair on both occasions was Dr Roxbee Cox, a vice-president of the society. The discussion culminated in a resolution based on a proposal by Marcus Langley. That resolution and the discussion which led to it resulted in the recommendation by the Aeronautical Research Committee that a post-graduate college of aeronautical science should be established. This was followed by governmental action. Sir Stafford Cripps, then the minister responsible for aircraft production, set up a committee presided over by Sir Roy Fedden to make specific proposals, and the committee recommended in its 1944 report that such a college should be a new and independent establishment. In 1945 the government created the College of Aeronautics board of governors under the chairmanship of Air Chief Marshal Sir Edgar Ludlow-Hewitt to bring the college into existence and govern it. The first meeting of this board took place on 28 June 1945 and there were present: Sir Edgar Ludlow Hewitt, Dr W. Abbot, Mr Hugh Burroughs, Sir Roy Fedden, Mr J. Ferguson, Sir Harold Hartley, Sir William Hil-dred, Sir Melvill Jones, Dr E.B. Moullin, Mr J.D. North, Sir Frederick Handley Page, Mr E.F. Relf, Dr H. Roxbee Cox, Air Marshal Sir Ralph Sovley, Rear Admiral S.H. Troubridge and Mr W.E.P. Ward. Sir William Stanier, who had been appointed, was not present.


2006 ◽  
Vol 19 (1) ◽  
pp. 3-30 ◽  
Author(s):  
Gavin Byrne

This essay concerns the question of whether it is possible to have an account of what judges ought to do when they decide cases if one accepts Stanley Fish’s thesis that man is a socially constructed creature, who can only see the world around him in terms of the practice that he is involved in. It puts forward the view that such a position is defensible, provided that one makes different metaphysical commitments to the ones made by Fish. It is argued that Fish is best understood as a metaphysical idealist. The essay seeks to demonstrate that Martin Heidegger’s conception of the self and interpretation are similar to those of Fish, but that, when understood as involving a commitment to metaphysical realism, Heidegger’s philosophy can hold the possibility of strong legal theory open in a way that Fish’s cannot. Michael S. Moore’s natural law position is used in order to articulate what such a position might be. Moore’s example of what a judge ought to do if called upon to define ‘death’ as a concept is used to illustrate the difference between Fish and Heidegger when it comes to metaphysics and strong legal theory, despite their similarities when it comes to an account of interpretation and of the self.


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