Course Of Existence Research Articles

ПАЛИТРА МЕСТ ПАМЯТИ О ПОЛИТИЧЕСКИХ РЕПРЕССИЯХ: МОНУМЕНТЫ И КОНТРМОНУМЕНТЫ

The authors propose a typology of sites of memory of political repressions that took place in different periods of Russian history, which emerged under the influence of a set of historical, social and cultural factors. The purpose of the study is to trace the logic of the formation of specific types of monuments, including those existing in the form of the so-called counter-monuments, in the process of implementing the politics of memory and formulating ideas about the traumatic past. The authors used the chronotopic method of examining sites of memory in a number of regions of Russia, such as the memorial complex Perm-36, multiple sites of commemoration at the Bolshoy Solovetsky Island, places of memory at the Rybinsk water reservoir, the Butovo polygon, memorial objects in the Saratov region, and the Republic of Mordovia, architectural constructions in the Russian Far East, etc. Theoretically, the research is rooted in the concept of “memory sites” proposed by Pierre Nora and understood as a combination of material and spiritual elements of culture that carry a symbolic load associated with understanding the social past. The authors demonstrate the presence of several types of memorial sites. It turned out that in the Russian domain of memory about the political repressions there are no sites that meet the criteria of a traditional monument. Conditionally traditional monuments can be territorially localized (solitary or complex) or dispersed (standard or heterogeneous). The second type of monuments is defined as hybrid, including vernacular, alternative and palimpsest varieties. Vernacular monuments are determined by their agents of construction, while the alternative ones are associated with specific interpretations of the past and can be supplemented with new constructive elements in the course of existence, palimpsests imply the explicit or hidden presence of many symbolically loaded layers. Counter-monuments constitute a special type represented by walking, landscape, ecological, and disappearing monuments. They are characterized as performative and participatory. The presence of different types of monuments proves not so much the absence of a unified strategy of commemoration in Russian society, but rather the fact that multiple social groups participate in the process of commemoration, producing heterogeneous and polyphonic monuments.

Trabalhando o luto em grupos de apoio para cuidadores de pacientes com Alzheimer: um relato de experiência extensionista

Objetivo: refletir sobre questões que envolvem a finitude humana e as diversas perdas no decorrer da existência, proporcionando o fortalecimento do grupo, sobre o tema.Método: relato de experiência, realizado por meio de uma oficina com o tema Processos do cuidado e fases do luto.Foi realizado em maio de 2019, com duração de 2 horas. Este trabalho deu ênfase aos cinco estágios do luto nomeados por Elisabeth Kubler-Ross.Resultado: Participaram15cuidadores familiares de pacientes com Alzheimer, 03 discentes, 01 docente e 01 técnico. A oficina foi realizada, através do debate, sobre questões que envolvem a morte e o morrer enfrentadas ao longo da vida, tornando os participantes mais conscientes do processo. Conclusão: embora todo sujeito tenha consciência de sua finitude, o medo da morte é algo que está muito presente nos discursos humanos, sobretudo para quem dedica anos às responsabilidades que envolvem tratamento e zelo com o outro.

Cultural Understanding and Language Translation

Language, being an exclusively human feature, is principally dynamic; it involves a diversity of changes and adjustments in its course of existence. It is also considered as a factor that links distinct cultures and a way of expressing thoughts and feelings; accordingly, translation is one of the principal, ultimate and appropriate ways in transferring culture. Translation, including the transposition of thoughts expressed in one language by a specific social community into the adequate expression of another social community. As cultures are increasingly brought into greater contact with one another, multicultural concessions and considerations are taken to an increasing degree and as a result, the process of cultural translation takes place. As a result, our broad discussion topic in language is not the relationship between translation and culture since there is an close relationship between translation and culture. What interests us in the present paper is not accomplishing only a particular defined ideal equivalence relation between translation and culture, but, among other things, how do some precise changes influence us when we are trying to comprehend a text before finally translating it? We are not just dealing with words in a written form in a specific period of time, situation and place; most significantly it is the "cultural" aspect of the source text that we must take into account. The process of transfer across cultures, should; consequently, communicate the aspect with regard to the target culture to ensure consistency in the eyes of the target reader.

Predestination and the metaphysics of identity: a Yoruba (African) case study

Predestination, as a metaphysical issue, carries the idea of prenatal choice or ascription of the purpose or end to which any person or thing is created. Destiny as chosen or ascribed to a person represents what the person has to unwind in the world. In Yoruba account of predestination, a moulded body, already infused with the spirit of life by Olodumare (the supreme being), goes to pick an Ori (the bearer of destiny). Sometimes, such a destiny is considered imposed on the self. The destiny, so chosen or so ascribed or imposed, encapsulates the successes and failures which the human being is meant to unravel during his or her course of existence in this world. Considering some arguments on personal identity, the paper observes that a case of identity cannot be established between the person who chose a destiny in heaven and the one who is assumed to be unraveling it in the world. Given the fact that the relationship of identity cannot be established between the two entities, the paper concludes that the notion of predestination, with special focus on the Yoruba account, cannot stand rational scrutiny.

Predestinação e a metafísica da identidade:um estudo de caso iorubá

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Destruction, Alteration, Simples and World Stuff

When a tree is chopped to bits, or a sweater unravelled, its matter still exists. Since antiquity, it has sometimes been inferred that nothing has really been destroyed: what has happened is just that this matter has assumed new form. Contemporary versions hold that apparent destruction of a familiar object is just rearrangement of microparticles or of ‘physical simples’ or ‘world–stuff’. But if destruction of a familiar object is genuinely to be reduced to mere alteration of something else, we must identify an alteration proper to the career, the course of existence, of this something else; relatedly, the alteration must be characterizable without asserting the existence of the familiar object. All contemporary views fail one of these requirements.

Jewish Ethics: A Bibliographical Essay

94 SHOFAR SECTION THREE: JEWISH ETHICS-A BIBLIOGRAPHICAL ESSAY Byron L. Sherwin A bibliographical essay on a given subject assumes a prior understanding of the nature and the parameters of that subject. However, as the preceding contributions to this volume indicate, there is no unanimity as to the nature and the appropriate parameters of Jewish ethics. Indeed, for some, the very existence of such a distinct area of Jewish studies-Jewish ethics-is in doubt. If one takes the restrictive view that Jewish ethics does not exist, then no bibliography is necessary. If one takes an expansive view, no bibliography would be manageable, as it would require a listing of thousands of titles. For example, if (as Peter Haas suggests above) the primary place to look for Jewish ethics is in Jewish law, then all responsa literature, legal codes and perhaps even most of talmudic and midrashic halakhic literature would merit inclusion in a complete bibliography. Or, if as Joseph Dan suggests, Jewish homiletical literature is but one subcategory of Jewish ethical literature, then all Jewish homiletical writings, including most of hasidic literature (both sermonic works and hanhagot) would also merit inclusion. In the essays above, Menachem Kellner, Daniel Breslauer, Louis Newman , and I suggest the intersection of Jewish ethics with other areas of Jewish thought and literature. These include areas such as theology, law, rabbinic aggadah, philosophy, and kabbalah. It therefore is difficult, if not impossible, to bibliographically separate Jewish ethics from the literatures represented by these areas. The broader one's conception of Jewish ethics is, the more inclusive and the more complicated the composition of a complete bibliography of Jewish ethics would become. The more narrow one's definition of Jewish ethics is, the easier the construction of an ideal bibliography becomes. However, such a restricted view of the nature of Jewish ethics is replete with historical and conceptual problems, some of which have been discussed above. What follows, therefore, is not a complete bibliographical survey, but rather a sampling of works that may prove helpful to the instructor desiring to teach this subject and to one seeking an entree to this field. While most of the following bibliographical listings are in English, some significant Hebrew studies which may prove indispensable to the Hebrew reader are also noted. Highly recommended are the two enormously helpful annotated VoLume 9, No.1 FaLL 1990 95 bibliographies prepared by Daniel Breslauer: Contemporary Jewish Ethics: A BibliographicaL Survey (Greenwood, 1985) and Modem Jewish Morality: A BibliographicaL SUlVey (Greenwood, 1986). The contents of each of these volumes is informed by Breslauer's working distinction between morality and ethics. In the introduction to Modem Jewish Morality, Breslauer sets out this distinction: "Morality concerns the specific decisions a person or group makes during the course of existence. Ethics refers to the standard or yardstick , the general principles used in making this distinction." An indispensable starting point for the Hebrew reader is Joseph Dan's Sifmt ha-Musar ve-ha-Dernsh (Jerusalem: Keter, 1975). This work surveys Jewish ethical literature, primarily in the medieval and early modern periods. It also contains an extensive bibliography. For those not at home with Hebrew , Dan's articles "Ethical Literature" and "Homiletical Literature" in the Encyclopedia Judaica and his short book Jewish Mysticism and Jewish Ethics (Seattle: University of Washington Press, 1986) may be consulted with great profit. In my view, one should be cautious of Dan's approach which sees Jewish ethical literature as a subversionary endeavor. My own view is that Jewish ethical literature is more part and parcel of traditional or "normative" Judaism than Dan suggests. It is difficult to sympathize with Dan's view that a work like Bahya Ibn Pakudah's Duties ofthe Heart is a "radical and revolutionary work" which "denies the existence of an intrinsic religious value in the performance of basic Jewish rituals." Having mentioned Bahya, it might be helpful to note a number ofworks from Jewish ethical literature (even narrowly defined simply as the siftut hamusar of the medieval period) that are available either in English translation or in bilingual EnglishlHebrew editions. Bahya's Duties of the Heart (Hovot ha-Levavot) is available in two English translations (and in translations...

Thirty Years of Growth and Change in a West African Independent Church-a Sociological Perspective

Thirty years is not a long time in the history of a religious group, even in the case of the African independent churches whose phenomenal growth over the last century continues to attract attention from the corridors of academic, ecclesiastical and political power. However in thirty years a religious group can undergo a transformation, not least the independent churches which are particularly characterized by their 'mobility' and 'movement'.2 It is precisely the volatile and dynamic nature of these churches that seems to have led to the confusion among both members and academics alike, regarding their terminology. It is not the aim of this paper to propose any over-arching scheme of classification, but rather to trace the growth and development of one particular West African independent church-the Celestial Church of Christ through its course of existence of just over thirty years, and to examine the dynamics of these movements. By the same token we shall perhaps understand how the confusion over terms has arisen.

WAT IS FILOSOFEREN?

SUMMARY The work of philosophy is characterized by both discontinuity, a sign of particularity, and continuity, a sign of universality of intention. Both have their ground in the universal „logos of humanity”—man's capacity for understanding the course of existence—particularized in some particular philosophical discourse. Philosophizing is a kind of discourse on reality; it is essentially tied up with man's openess towards the reality which is being verbalized. This verbalization never coincides with reality, because all philosophical discourse involves the taking up of a position, a distance, and is therefore essentially dialogue. The reality about which philosophy speaks is the ‘course of existence’, with all its complexity of presence and absence. Its occurrence, however, is never chaotic and is, for man, an invitation or even a command to create order. In this reality, the event of human existence occupies a central place, though always permitting existence as such to speak of itself. The history of ...

The Student-Faculty Congress

F OUR years ago Bucknell University instituted a StudentFaculty Congress to have supervision over student activities. Consisting of eighteen students and twelve faculty members, this organization has met over thirty times. Special meetings and committees have been assembled many more times during its course of existence. As an experiment in a democratic, cooperative control of student activities, Bucknell Student-Faculty Congress has made an interesting record. Still in the tentative, experimental stages, the plan avoids, on the one hand, the laissez faire system hitherto in vogue here and, on the other, a dictatorial oversight. Four years of experience with this plan have revealed certain unfortunate weaknesses in the setup, but have also been most encouraging. A faculty committee made a careful investigation of all student activities, apart from intercollegiate athletics and social fraternities, in 1931. The committee found a complicated maze of activities functioning with varying degrees of efficiency. A few appeared no longer to meet any real needs whatsoever, yet they perpetuated themselves by yearly initiations. Others seemed to depend wholly upon the enthusiasm of their officers and at times to emerge meteorlike from the darkness of obscurity. Some activity groups, owing to the absence of integration, were overcharged by dance orchestras or by printers, while other groups were given special prices. Although a college officer audited the account books, there was no control over expenditures. Bills accumulating over the years curtailed the expenditures of oncoming generations of students. The principal objections to the former laissez faire plan were, first, that student activities were not co-ordinated; and, second, that these activities were not so directed as to fit in with the whole educational program of the college. The first step was to appoint twelve faculty members to serve on the Congress and to ask the students to elect eighteen representatives from the dominant-interest groups. These persons made up the organization. Both a student and a faculty adviser represented each of the following: dramatics, debating, publications, intramural athletics, honorary and professional societies, musical groups, literary clubs, religious organizations, and citizenship. Students represented the Panhellenic and the interfraternity