Cutting the Gordian Knot: Is an Effective Cooperation Regime for Marine Scientific Research in Northeast Asia Feasible?

This article considers an approach for achieving an effective cooperation regime for marine scientific research (MSR) in Northeast Asia. Specifically, it addresses the causes of MSR-related disputes in undelimited maritime areas and explores its reality in Northeast Asia through case studies. It further examines the legality of unilateral research or survey activities in undelimited maritime areas, considering Articles 74(3) and 83(3) of the United Nations Convention on the Law of the Sea. Based on such discussions, it offers suggestions for realizing a cooperative regime for MSR. This article’s primary argument is that it is worth considering a regime-building suggestion in alignment with the original spirit of MSR, despite the challenges it may entail. To that end, it emphasizes that efforts should be made to remove the causes of disputes and recommends a cooperative regime led by international institutions and a joint research regime as a modus vivendi.

Les mythes et les symboles grecs anciens et judéo-chrétiens dans le roman Le Cercle de Stratis Tsirkas

Le Cercle, de l’auteur grec Stratis Tsirkas, classifié parmis les romans politiques, est une œuvre qui met sur le devant de la scène l’importance des mythes et des symboles, aussi bien grecs anciens que judéo-chrétiens, dans le contexte de la seconde guerre mondiale au Moyen-Orient. Des gens de nationalités diverses et aux buts variés, sans bornes et complètement déboussolés, à la fois profanant le sacré et sacralisant le profane se concentrent autour de la ville de Jérusalem. L’imaginaire mythique du roman tourne autour des trois axes principaux : le premier est la sacralité de la ville et l’importance du centre ; le deuxième concerne les symboles aquatiques et le rêve, et le troisième axe le symbole de la femme. Leur analyse nous aidera à percevoir des mythes et des symboles en tant que modus vivendi, et leur effet sur la conscience, le comportement et l’action humains en 1942, durant la période du conflit armée en Europe.

As the Deep River Rises

The present essay seeks to offer a conceptual framework for grappling with climate change from within the sources of Jewish law (halakhah), a discourse rooted in the Hebrew Bible but developed in the rabbinic literature of Late Antiquity and then in medieval and modern codes and commentaries. Halakhah reflects deeply-held intellectual, theological, ontological, and sociological values. As a modus vivendi, rabbinic law—variously interpreted by Jews of different stripes—remains a vital force that shapes the life of contemporary practitioners. We are interested in how a variety of contemporary scholars, theologians, and activists might use the full range of rabbinic legal sources—and their philosophical, jurisprudential, and moral values—to construct an alternative environmental ethic founded in a worldview rooted in obligation and a matrix of kinship relationships. Our essay is thus an exercise in decolonizing knowledge by moving beyond the search for environmental keywords or ready analogies to contemporary western discourse. We join the voices of recent scholars who have sought to revise regnant assumptions about how religious traditions should be read and interpreted with an eye to formulating constructive ethics.

Gray Mass: a Critical Engagement with John Gray's Political Philosophy and the Role of Christian Eschatology

<p>Contemporary political philosopher John Gray has recently asserted: “modern politics is a chapter in the history of religion.” Gray demonstrates how the roots of modern political violence can be traced back to Christianity. Furthermore, he sees Utopianism, “the Enlightenment project”, anthropocentrism and any notion of human meaning as all originating in the Christian notion of “salvation”. Gray argues that all of these ideas are disproven by values pluralism – the idea that human life consists of an incommensurable range of values. Gray is also critical of human beings technological appropriation of the world and the ecological crisis that this consciousness has precipitated. Gray claims that all forms of universalism are mistaken because they privilege a particular set of values at the expense of others. Gray offers a modus vivendi as a political construct that can appropriate the insights of values pluralism, without privileging any particular set of values. Despite considering Christianity (and its offspring) illusory, Gray asserts that the “myth of human meaning” is a “necessary illusion”; it is one that human beings cannot live without. Gray’s argument, however, is beset with inconsistencies, including an implicit teleology, despite his explicit rejection of all teleology, and the tendency of his thought toward nihilism, undermining his proposal of a modus vivendi. In his own constructive proposal Gray inadvertently privileges values of peaceful coexistence and human flourishing. His own political vision has some similarities with the Christian vision of the ideal human life. Christian eschatology is examined through the work of Jürgen Moltmann, and the values of hope and love are highlighted as the ethical consequence of Christian eschatology, as opposed to the violence that Gray claims has been generated from it. Moltmann’s thought also reveals the resources present in a theological perspective that are able to resolve some of the contradictions between individuality and sociality and between human beings and nature. This has significant implications for the ecological crisis, which is also one of Gray’s central concerns. Finally, Martin Heidegger’s concept of Gelassenheit is examined as a point of common ground between Gray’s thought and a theological approach to the world of politics and nature.</p>

Gray Mass: a Critical Engagement with John Gray's Political Philosophy and the Role of Christian Eschatology

<p>Contemporary political philosopher John Gray has recently asserted: “modern politics is a chapter in the history of religion.” Gray demonstrates how the roots of modern political violence can be traced back to Christianity. Furthermore, he sees Utopianism, “the Enlightenment project”, anthropocentrism and any notion of human meaning as all originating in the Christian notion of “salvation”. Gray argues that all of these ideas are disproven by values pluralism – the idea that human life consists of an incommensurable range of values. Gray is also critical of human beings technological appropriation of the world and the ecological crisis that this consciousness has precipitated. Gray claims that all forms of universalism are mistaken because they privilege a particular set of values at the expense of others. Gray offers a modus vivendi as a political construct that can appropriate the insights of values pluralism, without privileging any particular set of values. Despite considering Christianity (and its offspring) illusory, Gray asserts that the “myth of human meaning” is a “necessary illusion”; it is one that human beings cannot live without. Gray’s argument, however, is beset with inconsistencies, including an implicit teleology, despite his explicit rejection of all teleology, and the tendency of his thought toward nihilism, undermining his proposal of a modus vivendi. In his own constructive proposal Gray inadvertently privileges values of peaceful coexistence and human flourishing. His own political vision has some similarities with the Christian vision of the ideal human life. Christian eschatology is examined through the work of Jürgen Moltmann, and the values of hope and love are highlighted as the ethical consequence of Christian eschatology, as opposed to the violence that Gray claims has been generated from it. Moltmann’s thought also reveals the resources present in a theological perspective that are able to resolve some of the contradictions between individuality and sociality and between human beings and nature. This has significant implications for the ecological crisis, which is also one of Gray’s central concerns. Finally, Martin Heidegger’s concept of Gelassenheit is examined as a point of common ground between Gray’s thought and a theological approach to the world of politics and nature.</p>

THE BAPTISM OF CLOVIS AS A SOCIOCULTURAL TRIGGER FOR THE MEROVINGIAN POLITICS

В статье исследуется расхождение между modus vivendi меровингских королей и нормами светских и церковных законов в области внутрисемейных и брачных отношений в VI веке в условиях подчинения идеологической сферы церковному институту. Крещение Хлодвига и христианизация франкского общества были пристрастно изображены Григорием Турским в его труде с многочисленными умолчаниями и искажениями. Выдвигается гипотеза о связи умолчания в «Истории франков» о дате крещения Хлодвига с регентским правлением Хродехильды при несовершеннолетних сыновьях. За брачными одеждами запрещенных союзов (с вдовой брата и сестрой жены, с мачехой и близкой родственницей) у Меровингов скрывались политические заговоры (дело Претекстата, обвинение Григория Турского в клевете на Фредегонду) и ожесточенная борьба за власть. Предлагаются новые интерпретации спорных исторических событий. The article examines the discrepancy between the modus vivendi of the Merovingian kings and the norms of secular and ecclesiastical laws in the field of family and marital relations in the sixth century in the conditions of subordination of the ideological sphere to the church institution. Gregory of Tours represented with prejudice the Christianization of Frankish society in his historical work with numerous eliminations and distortions. My hypothesis discloses the connection between the concealment about the date of Clovis’s baptism in the Decem Libri Historiarum and Clothild’s regency with minor sons. Behind the wedding clothes of incestuous marriages (including brother’s widow, wife’s sister, stepmother, cousin) the Merovingians were hiding political conspiracies (the trial of Bishop Praetextatus, the accusation of Gregory of Tours the spreading rumours about Fredegund) and a fierce struggle for power. New interpretations of controversial historical events are proposed.