A Study of Our Knowledge of Persons with Special Reference to the Work of Dr. Martin Buber

<p>The field of philosophy is wide and varied, and often appears to be remote from the common life of men. Yet this remoteness is only superficial for the problems with which philosophy deals arise in the first instance from questions which occur to the man in the street, though he may not pursue them systematically. He cannot avoid meeting them, though he may avoid trying to answer them. What is the meaning of life? What is the meaning of the universe? Is the ordering of nature, of society of the individual organism quite fortuitous or according to some unwritten law? How do we know other people and objects? What is the nature of God? That these questions are dependent upon human reflection is not hard to see. They arise out of reflection, and they depend to a greater or less degree upon reflection for their answer. But we may go further and question reflection itself: What is the nature of reflection? What is its subject matter? Is reflection reliable? In other words, “How do we know?” The examination of this question constitutes that aspect of philosophy known as “Epistemology”, and upon the answer to that question the fate of philosophy depends to a great extent.</p>

A Study of Our Knowledge of Persons with Special Reference to the Work of Dr. Martin Buber

<p>The field of philosophy is wide and varied, and often appears to be remote from the common life of men. Yet this remoteness is only superficial for the problems with which philosophy deals arise in the first instance from questions which occur to the man in the street, though he may not pursue them systematically. He cannot avoid meeting them, though he may avoid trying to answer them. What is the meaning of life? What is the meaning of the universe? Is the ordering of nature, of society of the individual organism quite fortuitous or according to some unwritten law? How do we know other people and objects? What is the nature of God? That these questions are dependent upon human reflection is not hard to see. They arise out of reflection, and they depend to a greater or less degree upon reflection for their answer. But we may go further and question reflection itself: What is the nature of reflection? What is its subject matter? Is reflection reliable? In other words, “How do we know?” The examination of this question constitutes that aspect of philosophy known as “Epistemology”, and upon the answer to that question the fate of philosophy depends to a great extent.</p>

Sanksi Pidana Adat terhadap Pelaku Tindak Pidana Melarikan Anak Perempuan Dibawah Umur di Desa Selat Kabupaten Batanghari

Special customary law of customary criminal comes from the custom of the community so it is referred to as the law born from below. Customary law as an unwritten law is the basis in determining good and bad behavior in a particular traditional society. Customary law, especially customary criminal law, has certain sanctions if one or more members of the traditional community commit irregularities or actions that are not in accordance with the norms and rules of decency (Adat Law). Article 332 of the Penal Code is understood to be taking away an immature woman with a view to mastering it, by our society is often associated with the term eloping. Eloping itself when it is interpreted simply is between a man and a woman who performs marriage without being approved by his parents or guardians. Taking away an underage woman or child abduction is again widely talked about by the public. Cases of fleeing underage women are spread almost all over Indonesia, our concerns are becoming even greater because the victims of child abduction are the majority of underage girls. To investigate, investigate and dismantle the chain of cases that are quite complicated it takes "extra energy and spirit" because of the problems of unemployment, poverty, education, gender inequality, patriarchy culture, as well as the lack of rule of law, public awareness, and the role of the authorities in addressing the problem.

Phraseologismen im Bereich der Sexualität. Eine lexikographische Analyse an deutschen und polnischen Beispielen

People’s sex life is very often, if not always, taboo in everyday life. The theming of this area of life is made possible by various linguistic means that allow one to speak about this content. Phraseological units also serve this purpose. The starting point of this article is the definition of phrasemes according to Burger (2015:11): “Firstly, they [phraseologisms] consist of more than one word; secondly, the words are not put together for this one occasion, but are combinations of words that we, as German speakers, know exactly in this combination (possibly with variants), similar to how we know German words as individual items”. In addition, it is noteworthy that thanks to the characteristic of idiomaticity (cf. Fleischer 1982:30), this taboo is particularly reinforced. At the center of our analysis are phrasemes related to sex life. The research material was taken from German and Polish dictionaries. The purpose of the presentation is to create a typology of thematic areas which are characterized with the help of phrasemes relating to sex life in German and Polish. The article is based on the following definition of a taboo: “an unwritten law that forbids doing certain things based on certain beliefs within a society” (Duden 2015:1735).

“Congratulations! You just won the title for ‘worse Tinder opening line’”

Often preferred to its face-to-face counterpart, online dating has transformed the way we perceive practices relevant to meeting people, mostly, because it offers “a wider pool of potential partners” (Heino, Ellison, and Gibbs 2010, 428). Despite its popularity, however, online dating is an under-researched area in general, crucially in linguistics. Looking at (mostly unsuccessful) naturally occurring initial interactions that have taken place on the popular Tinder application, the aim of this study is to gain some insights into the relationship among language aggression, impoliteness and communication failure in the context of flirting on Tinder. Results show that the most common way that users initiate interaction in this dataset is through sexually loaded language, which seems to be understood as a breach of the norms of appropriateness for first-time contact. Although Tinder has no manual to prescribe what should or should not be said in interaction, it transpires from the data that avoiding overstepping in terms of sexual matters (i.e. refraining from using sexually loaded language and/or innuendos) functions as an unwritten law which sparks impoliteness when not followed. Resulting impoliteness manifests itself mostly through the strategies of sarcasm and ignoring/snubbing the other, used to counteract (perceived) inappropriateness. Tracing this escalation of non-cooperative practices, from inappropriateness to impoliteness, also provides the opportunity to examine the emergence of playfulness and creativity as language behaviours interwoven with aggression. Therefore, online dating seems to lend itself well to the study of impoliteness and violation of norms of appropriate behaviour, providing opportunities for an expansion of contexts for linguistic analysis.

IMPLEMENTASI PERATURAN MENTERI DALAM NEGERI NOMOR 2 TAHUN 2016 TENTANG KARTU IDENTITAS ANAK

The government issued Law Number 23 of 2006 concerning Population Administration. One of the government's efforts to provide and protect children's rights to identity is manifested in the issuance of the Child Identity Card (CIC) program which took effect since early 2016. CIC is regulated in the Minister of Home Affairs Regulation Number 2 of 2016 concerning Child Identity Cards. The research objective was to determine the implementation of the Minister of Home Affairs Regulation Number 2 of 2016 regarding CIC in East Lombok Regency and to find out the legal aspects in the implementation of CIC issuance in East Lombok Regency. This research is a type of empirical juridical research, in this study the approach used in solving the problem is to use the empirical juridical approach method. The juridical approach that is meant is that law is seen as a norm or das sollen, because in discussing the problems in this study using legal materials (both written law and unwritten law or both primary, secondary and tertiary legal materials. by looking at law as a social, cultural or das sein reality because in this study the data used are primary data obtained directly from the research location. In this study the type of data collected is divided into two types of data, namely primary data and secondary data. Data collection techniques obtained directly from data sources at the research location or field (field research) were obtained through interviews and observations.

11 Concluding Remarks: The Splendid Textuality of Customary International Law

This chapter reviews the discourse on customary international law that is splendid thanks to the myriad of discursive performances that are achieved each time a claim is made about customary international law. It analyzes the anatomic account of the discourse on customary international law that contributed to an image of customary international law as a sophisticated doctrine whereby its users perform all kinds of discursive feats. It also demonstrates that textuality does not have the monopoly on discursive splendour in international law. The chapter argues that textuality is everywhere in customary international law notwithstanding as it is commonly understood as a source of unwritten law. It emphasizes that the discursive splendour of customary international law is neither a-textual nor pre-textual but rooted in the very textual materializations of customary international law.

HITUNGAN A JHIONG DALAM PENENTUAN JODOH PADA MASYARAKAT MUSLIM TIONGHOA SURABAYA DALAM PRESPEKTIF HUKUM ISLAM

This study intends to explore A Jchiong's calculations in determining a mate in the perspective of Islamic law in the Chinese Muslim Community in Surabaya. This study uses an empirical sociological approach, namely research that includes legal identification (unwritten law) and research on the effectiveness of law in society, namely collecting empirical legal data by means of researchers who go directly to research and explore data about the thinking of the Chinese Muslim Community in Surabaya as research subjects. about A Jchiong's calculations in matchmaking. The results showed that the tradition of determining a mate in the Chinese Muslim community such as using the services of Mak Jomblang or Mi Ren, application or Bingli, marriage contract or Cik Fuk according to Islamic law is fine as long as the tradition of determining a mate that is carried out does not contradict the values ​​of al- Qur'an and al-Hadith. The tradition of determining a mate that they have used is the result of the legacy of their ancestors and ancestors, such as the tradition of calculating A Jchiong, there is a need for alignment with the values ​​of Islamic teachings.

Paul’s view of the law in Romans and the Ethiopian Orthodox Tewahido Church’s (EOTC) use of the law as həgga ləbbunā, “həgga Orit” and “həgga wangle”

The EOTC’s view of the law of God as Həgga Ləbbunā (the law of heart), “Həgga Orit” (the law of Moses) and “Həgga Wangel” (the law of gospel) could be related to Paul’s view of the law in Romans as the law of Conscience, Torah and the law of the Spirit of life. The three expressions of the EOTC’s view of the law can be mapped with Paul’s view of the law as unwritten law of God (2:14–16), Torah (2:17–29) and the law of the Spirit of life (8:2–4) in Romans. The EOTC’s view of the law as “Həgga Ləbbunā” could shed light to better understand Paul’s view of the law as unwritten law given to all humanity (Rom. 2:12–14). Besides, “Həgga Orit” helps to better understand the law of Moses given to Israel with its universal implication because the Ethiopic tradition claims that Ethiopians have received the Torah through the Queen of Sheba. Further, “Həgga Wangel” helps to better understand the continuity between the Torah and the Gospel because the Ethiopic tradition understands that the law of Gospel is a continuation of the Mosaic law rather than making an antithesis of law and Gospel. Therefore, the EOTC’s view of the law contributes to better understand Paul’s view of the law as an alternative reading from the tradition of Ethiopic perspective.

Challenging Role of the Body of Christ in the Body of India

With its multifaceted nature, India stands unique among nations in the world. Indian cultures accept and amalgamate differences, paradoxes, and contradictions in their own way. Based on the unwritten law of Dharma and the concept of collective whole, the fundamentalist groups project India as an organic Body. Even though Christianity works since the apostolic age, it struggles to influence the majority of Indian population and suffers threat, violence, and persecution at present. The Body of Christ must redefine its role in the Body of India.