Ordynacja lachowicka hrabiów Kossakowskich

The subject of this article is the history of the Kossakowski counts representation on the Lachowicze estate. The entailment functioning dates from 1858 to its abolition by the last representat in 1923/24 or in 1939, when the Second Republic of Poland government introduced the act of all family representation abolition. Until now, there were no documents confirming the actual existence of the Kossakowski representation and all references to this subject were reproduced from 19th century armorials. Analysis of the preserved source material has made it clear that Kossakowski family efforts to secure their property were successful and in 1882 they received approval in the Russian Empire.

FAJAR NUSANTARA MOVEMENT (GAFATAR) HERESY IN THE PERSPECTIVE OF INDONESIAN ULEMA COUNCIL (MUI)

The existence of GAFATAR as ideology in Indonesia is not new group in the social and spiritual life. This ideology occurred in all the religions of the world, even its existence has happened thousands of years ago from the time of the companions of the Prophet Muhammad. GAFATAR originally introduced himself as a social organization is essentially a continuation of al-Qiyadah al-Islamiyah founded by Ahmad Mushadeq who once claimed to be a prophet and apostle. Despite claiming to be based on Islam and Pancasila as the basis of the organization, GAFATAR actually developed the doctrine that deviate from Islamic shariah. This paper is aimed to examine, first, the actual existence of the organization as the organization stated GAFATAR misguided and misleading. Second, the parameters that GAFATAR is a misguided and misleading organization. The results show, that the First, the existence GAFATAR is basically misleading organization in the practical worship that is different with generally Muslim’s worship. Second, GAFATAR categorized as a heretic movement because it has met the criteria of heresy that wasformulated by MUI.

André Bazin's Eternal Returns: An Ontological Revision

The recent publication of André Bazin's Écrits complets (2018), an enormous two-volume edition of 3000 pages which increases ten-fold Bazin's available corpus, provides opportunities for renewed reflection on, and possibly for substantial revisions of, this key figure in film theory. On the basis of several essays, I propose a drastic rereading of Bazin's most explicitly philosophical notion of “ontology.” This all too familiar notion, long settled into a rather dust-laden couple (“Bazin and ontology”) nonetheless retains its fascination. Rather than attempting to provide a systematic reworking of this couple along well established lines, particularly those defined by realism and indexicality, this article proposes to shift the notion of ontology in Bazin from its determination as actual existence toward a more radical concept of ontology based on the notion of mimesis, particularly as articulated, in a Heideggerian mode, by Philippe Lacoue-Labarthe. This more properly ontological concept, also paradoxically and radically improper, is shown to be at work already in Bazin's texts, and it allows us to see that far from simplistically naturalizing photographic technology, Bazin does the contrary: he technicizes nature. If Bazin says that the photograph is a flower or a snowflake, he also implies that, like photographs, these are likewise a kind of technical artifact, an auto-mimetic reproduction of nature. Bazin likewise refers to film as a kind of skin falling away from the body of History, an accumulating pellicule in which nature and history disturbingly merge. This shifted perspective on Bazin's thinking is extended further in reference to Georges Didi-Huberman on the highly mimetic creatures known as phasmids, insects that mimic their environement. I extend this into the dynamic notion of eternal return, an implicit dimension of Bazin's thinking, clarified here in reference to Giorgio Agamben and the “immemorial image” which, like Bazin's “Death Every Afternoon,” presents an eminently repeatable deathly image, an animated corpse-world that can be likened to hell.

Hagia Sophia as Mosque: Opinions and Perspectives

The article analyzes the discourse on changing the status of Hagia Sophia Museum (The Church of Hagia Sophia) in Istanbul. The research is based on a wide range of sources, including offi cial documents of international, public and religious organizations. The article presents the main participants’ positions in the discussion, refl ecting diff erent approaches to evaluating the transformation of Hagia Sophia Museum into a mosque. The author concludes that the important step towards a constructive dialogue is to seek opportunities for involving representatives of the world and international religious communities in the work of collegial platforms operating within the country. In the future, such initiatives will help to provide a wide and open fi eld for discussion of the actual existence and further development of Hagia Sophia in the new conditions.

Monumental Suspension

More than 25 years after it was unveiled, Eduardo Chillida’s Monument to Tolerance has been neither built nor abandoned—it is, rather, suspended. From the outset, the project, which consists in digging a vast cubic cave inside the mountain of Tindaya (Fuerteventura, Canary Islands), has faced the opposition of environmental activists, who argue that it is incompatible with the mountain’s status as a protected site. Drawing from anthropological approaches to infrastructure and art, this article unpacks the Monument’s actual existence as an unrealized project that has been partly actualized through anticipatory practices such as exhibitions and economic aspirations. The article contributes to the theorization of suspension by combining a focus on the temporal multiplicity of anticipation with an attention to the materiality of unbuilt entities.

Introduction

This book rests upon a pair of related propositions that have far-reaching consequences for the work of urban studies. The first is that the history of the modern city is a history of urban forms. The second is that the interpretive turn to formalism represents a wholly new approach to thinking about urbanism and historicism. In other words, this book argues that to conceive of the city “formally” is not only to revise our understanding of the city’s actual existence. It is to argue for an alternative way of apprehending the conditions through which knowledge of the city is even possible. Forms alter our sense of what the historical city was. Forms change how we perceive the very practice of urban perception, whether we’re talking about the perceptual habits of historical observers from the past or anyone who is mindful, today, of how forms function in the present century. In the final analysis, the twin claims on which this book depends suggest a different kind of urban being even as they propose a novel approach to city “reading.” In forms, we’ll never know the city the same way again.

Ancient Y chromosomes confirm origin of modern human paternal lineages in Asia rather than Africa

Analyses of Y chromosome variations of extant people have resulted in two models for the paternal phylogenetic tree of modern humans with roots either in Africa or East Asia. These two trees are differentiated mainly by when and where their mega-haplogroups branched apart. This paper examines previously published Y chromosome sequencing data of 17 ancient samples to compare these two competing models. As ancient samples have had less time to evolve, they are expected to have mutated in some, but not all, of the sites that define present day haplogroups to which they belong. Indeed, most of the ancient DNAs here showed that expected pattern for both the terminal and the basal haplogroups to which they belong, all of the ones which are non-controversial or considered real by both of the two competing models followed that pattern. However, for basal haplogroups not shared by the two models, such expected pattern could be observed only if the haplogroups specific to the Asia rather than the Africa model are real, including ABCDE, ABDE, AB, A00-A1b. Another important point is that, if the mega-haplogroups of the Africa model were real, including BT, CT, CF and F, it would mean that numerous alleles would be shared between these haplogroups and several ancient A1b1b2 samples, which is unexpected and unseen in present day samples. Sharing alleles like this would also violate the infinite site assumption that makes the Africa rooting possible in the first place. Therefore, the data from ancient Y chromosomes confirm the actual existence of the haplogroups specific to the Asia model.

Causal Powers as Accidents: Thomas Aquinas’s View

I argue that Thomas Aquinas maintains the view that (created) powers are accidental to their bearers not because powers pertain to bearers with limited essences, but because their bearers have limited actual being. Power tracks not only the essence of something but also its actual existence. Things have powers that are causally relevant when these things exist, that is, the nature of a power is determined by a thing’s essence, but the actual being of the thing of that essence accounts for the limitations of this power and for the extent to which a power can have causal effects.

ANALISIS PENETAPAN PENGADILAN NEGERI SURAKARTA NO. 46/PDT.P/2016/PN.SKT TERKAIT PERKAWINAN BEDA AGAMA DITINJAU BERDASARKAN UNDANG-UNDANG NO. 1 TAHUN 1974

In the lives of individuals in this world who have distinctive genders (people), normally have an alluring fascination between each other to have the option to live respectively. The opportunity to pick an actual existence accomplice in Indonesia doesn't have any significant bearing completely in such a case that a marriage is finished by an accomplice of various religions will cause a ton of discussion among the individuals of Indonesia. Truth be told, numerous couples need to live respectively yet are blocked by their religion. In settling on interfaith marriage applications, there are the individuals who enable union with proceed; yet some are against. Assurance of various judges causes legitimate vulnerability, this causes uneasiness for the Civil Registry office in giving marriage testaments. With the endorsement of interfaith relationships by the judges additionally lead to deviations from what has been set up by law. things that ought to be considered by made a decision in choosing interfaith relationships are good and juridical perspectives. A marriage did absolutely causes legitimate outcomes. On the off chance that relationships are led by an accomplice of various religions will cause issues, this issue is identified with the relationship of a couple, youngster status, legacy, religion embraced by kids.