Recovery Of Truth Research Articles

The Recovery of Truth and Justice--Comparing China and Latin America Human rights movements in late 20th century

In the 1970s, the international human rights entered its golden age. Latin America, as an area having experienced severe human rights violations during the military dictatorship, became the center of the international human rights movements. In the same period, China, ending the chaotic state of cultural revolution, also started its human rights discourse by beginning the open up reform. This paper aims to compare the human rights movements in China and Latin America by reading important primary sources of human rights movements and analyzing them. Unlike Latin American human rights, the Chinese human rights movements focus more on economic rights, emphasizing more on collective welfare instead of particular groups, and are propelled mainly by government.

‘Let Me Tell You’: Transitional Justice, Victimhood and Dealing with a Contested Past

This article explores the intersection between the politics and construction of victimhood in transitional societies and the use of truth recovery as a platform for the creation of hierarchies of truth. It explores how, in a context of contested victimhood and an unresolved past, the ‘political currency’ of victimhood may lead to the domination and embellishment of certain voices and narratives and the concurrent silencing of others. As this article will then demonstrate, when applied to the debate on truth recovery, the capturing of victims’ voice and agency can manifest in a damaging ‘truth as trumps’ dynamic and recourse to ‘whataboutery’ in which one call for truth or the recovery of truth as significant to one side of the community is countered by that of a more ‘significant’ or more ‘important’ truth on the part of the other. The paper argues for the inculcation of a culture political generosity in transitional contexts as a way to begin to ameliorate these challenges.

Should Transitional Justice Promote Forgiveness?

Over the past thirty years, transitional justice scholars have grappled with whether, and to what extent, post-conflict societies should foster forgiveness. In response to this question, this article argues that forgiveness is a legitimate goal of transitional justice, but that interpersonal forgiveness cannot be mandated by the government. It will look to the example of Guatemala to demonstrate how the recovery of narrative truth through individual and communal acts of remembrance enabled forgiveness while at the same time affirmed the need for justice. The article proceeds in two parts. First, it explores the praxis of forgiveness and the role of narrative truth and the healing of memory as constitutive elements of forgiveness. Second, it argues that Guatemala’s Recovery of Historical Memory Project (REMHI) is an illustration of this praxis. Finally, this article argues against conceptions of forgiveness that promote forgetting the past and forgoing justice.

Quantifying reactive chemistry along an injected CO2 flow path at the field scale using a Monte Carlo simulation approach

A Markov Chain Monte Carlo reactive transport modeling approach was applied to the problem of constraining the distribution of key reactive mineral phases along a flow path between a CO2 injector well and a monitor well at the Weyburn–Midale field in Saskatchewan. The methodology entails postulating a spatially correlated mineral distribution consisting of calcite, dolomite, anhydrite, and K-feldspar, characterized by specified volume fractions and intrinsic dissolution rates, in contact with an ambient brine composition along a one-dimensional flow path. Thousands of forward reactive transport simulations, conducted with PHREEQC, were run for the column, with simulated changes in brine chemistry compared with both synthetic test problem data as well as field data. We used a composite likelihood function to compare modeled and measured pH and concentrations of Ca2+, Mg2+, and Si. New realizations were proposed by replacing a small, contiguous section of the column with a new distribution of minerals that maintained spatial correlation with the remainder of the column. Proposed realizations were accepted/rejected using the Metropolis–Hastings acceptance criteria. If a proposal was accepted, the modified mineral distribution served as the basis for a new distribution, otherwise the modification was rejected as a non-improvement. Application of the inverse modeling approach to a synthetic problem demonstrated nearly complete recovery of a specified initial mineral distribution (i.e., “synthetic truth”) along the flow path, provided that “measurements” (synthetic data) were available across the entire column. Partial recovery of the synthetic truth was still achievable as the amount of data available for inversion was reduced to a single “measurement” collected at the column endpoint, mimicking the typical situation in the field. When applied to real brine chemistry data from a 1-km×1-km test area at the Weyburn–Midale reservoir, the inversion approach identified variations in the amounts of dolomite and calcite available for reaction along the flow path, given simplifying assumptions concerning permeability, pressure gradient, mineral specific surface, and the extent of mixing in the formation. These variations are qualitatively consistent with known compositional variability in mineralogy between the CO2 injector and the monitoring well location.

Restoration of Reason: The Eclipse and Recovery of Truth, Goodness, and Beauty. By Montague Brown

Restoration of Reason: The Eclipse and Recovery of Truth, Goodness, and Beauty. By Montague Brown

Socrates in the Phaedo

No, is the only person who solved the problem: he took everything, everything, with him to the grave. Marvelous ... you kept the highest enthusiasm closed up airtight in the most eminent reflection and sagacity, kept it for eternity-you took everything along. Therefore the professors are disparagingly saying of you now-O, Socrates!-that, after all, you were only a personality, that you did not even have a system. Kierkegaard, Journals and Paper (IV 4303, 224) There are indeed, as those concerned with the mysteries say, many who carry the thyrsus but the Bacchants are few. in the Phaedo (69c-d) In this essay I seek to capture an image of Socrates, the single individual, as he exists in Plato's Phaedo. This existing Socrates, I shall conclude unconcludingly, is existentially analogous to the Abraham of Fear and Trembling, authored by Kierkegaard's pseudonym Johannes de Silentio; thus I hope to reveal in the Phaedo as a of To this end I shall first consider the picture of rendered by Kierkegaard's pseudonym Johannes Climacus in Philosophical Fragments and Concluding Unscientific Postscript to Philosophical Fragments. In fact these two works present two, existentially distinct Socrateses. In the former represents an orthodox rendering of Plato's epistemology of recollection; this is a Knight of Infinite Resignation but not of Faith. In the latter, however, Climacus presents as an exemplar of A-pagan or Socratic faith-as distinct from B, which refers to Christian faith. The pagan faith of Religiousness A is also the faith of Abraham, Fear and Trembling's, of Faith, and, as I hope to indicate, of in the Phaedo.1 Thus I shall first give a brief account of Johannes Climacus's characterization of the and religious Socrateses, as set forth, respectively, in Fragments and Postscript. Second I shall observe Socrates' unconcluding argumentation in the Phaedo, from which we can infer the presence not of a systematizer but of an existing philosopher. Third I shall extend my consideration of the Phaedo to include its more poetic elements in order to flesh out this existing Socrates. Finally, I shall compare the existential postures of and Abraham in order to justify each as a Knight of Faith. Climacus's Socrateses In Fragments, Climacus invokes the Platonic as merely the for knowledge, as distinct from the appearance of the eternal in time which alone gives the of faith and truth-that is untruth. The significance of this is not that of radical doubt or presuppositionlessness, a logically necessary point of departure which dispels all deception in order to assure the rational certainty of the philosophical system; rather, this condition is the transcendent telos of human existence and the truth of subjectivity. In Fragments himself is merely the occasion for the awareness of subjective untruth, but this is not the decisive is untruth of Postscript because in Fragments is the occasion for the recollective recovery of objective truth, which entirely swallows subjectivity: recollection presupposes that only by gathering the soul to itself and out of the bodily world-a radical subjective withdrawal-can one achieve truth. Recollection thus tempts one toward speculative and away from the truth that subjectivity is untruth-the truth of subjectivity itself. The Socratic of Postscript, however, though still shadowed by recollection, resists the temptation of recollection's speculative solace rather to exist: Socrates essentially emphasizes existing, whereas Plato, forgetting this, loses himself in speculative thought (CUP 205). lacks both the condition of the historical God in time and the decisive category of sin, which together would block all recourse to the speculative path back to objective truth; thus it must be the vocation of this existing continually to annul recollection in order to actualize himself. …

‘The long-lost truth’: Sir Isaac Newton and the Newtonian pursuit of ancient knowledge

In the 1720s the antiquary and Newtonian scholar Dr. William Stukeley (1687–1765) described his friend Isaac Newton as ‘the Great Restorer of True Philosophy’. Newton himself in his posthumously published Observations upon the prophecies of Daniel, and the Apocalypse of St. John (1733) predicted that the imminent fulfilment of Scripture prophecy would see ‘a recovery and re-establishment of the long-lost truth’. In this paper I examine the background to Newton’s interest in ancient philosophy and theology, and how it related to modern natural philosophical discovery. I look at the way in which the idea of a ‘long-lost truth’ interested others within Newton’s immediate circle, and in particular how it was carried forward by Stukeley’s researches into ancient British antiquities. I show how an interest in and respect for ancient philosophical knowledge remained strong within the first half of the eighteenth century.

The Specific Challenges of Globalization for Teaching and Vice Versa

The first part of this article examines the historical emergence of contemporary globalization phenomena through Protestantism, European colonialism, technology and the restructuring of international business enterprise, and the rise of various forms of fundamentalism. The changing mandates of teaching and education under the influence of these phenomena are identified. The second part of the article explores possibilities for teaching in the age of globalization under three themes: the recovery of personal truth, truth as shared, and truth as home.

The Specific Challenges of Globalization for Teaching and Vice Versa

The first part of this article examines the historical emergence of contemporary globalization phenomena through Protestantism, European colonialism, technology and the restructuring of international business enterprise, and the rise of various forms of fundamentalism. The changing mandates of teaching and education under the influence of these phenomena are identified. The second part of the article explores possibilities for teaching in the age of globalization under three themes: the recovery of personal truth, truth as shared, and truth as home.

Text and act: essays on music and performance

Gathers together for the first time Taruskin's influential and insightful essays and articles on musical performance practice written over the past decade. Links issues in musical performance with wider cultural scene. Author's highly respected and controversial viewpoints and reputation will spark intellectual debate in the musical field. Text and Act, a collection of essays and reviews, published over the last dozen years, offers a brilliant evaluation of the movement, transforming the debate about early music and authenticity. Demolishing the argument that the movement to revive instruments and performance practices represents the recovery of an ancient truth or a reinstatement of a lost tradition, these writings show that the movement actually represents the triumph of a modernist esthetic - and consequently that period performances are in fact the only truly modern performances of classical on offer. Yet far from impugning the movement's claim to authenticity, Taruskin argues that as the only truly contemporary performance practice, early music is authentic in a much more profound and relevant sense than a mere historical verisimilitude could ever be. These essays cast fresh light on many aspects of contemporary music-making and music-thinking, with lighthearted debunking taking its place alongside impassioned argumentation. A wide-ranging, newly written introduction explores the relationship between issues surrounding musical performance and other areas of contemporary intellectual ferment in the humanities and the social sciences, including philosophy, law, history, and anthropology. Bringing his considerable skills as a scholar and a performer to bear on the situation, Taruskin's essays, ranging from theoretical speculation to practical criticism, cover a repertory that includes Bach, Mozart, Beethoven, and Stravinsky.

Pound, Yeats, and the Noh Theater

A WHILE AGO a company of Japanese Noh players visited my home town, Charlottesville, Virginia, and I watched some of their per formances. I was struck by their impossibly slow and sudden, incisive movements, neither gesture nor pantomime nor dance in any Western sense, but a kind of studious surrender to vectors outside human agency. I felt sometimes that they were performing a karate designed to injure the air, other times that they aspired, through their deep rough intonation, to be organ-pipes or conduits of wind. Like most of the audience I left in a state of happy confusion, and yet, though we had seen little and under stood less, we had attained a better acquaintance with the Noh theater than had Yeats or Pound or any of those early twentieth-century poets who hoped to find a sort of dramatic salvation through the purity and severity of the Noh drama. This essay does not treat the actual practice of the Noh ?I could not do this in any case?but treats certain exuberant fantasies bred in considerable ignorance of the Noh theater. This invention by means of imitating a misunderstood precedent is a more usual state of affairs than it may seem, for the great renewals in the history of art have often found it convenient to claim the prestige of some extremely remote sanction: when the opera originated in Florence, at the end of the six teenth century, its inventors claimed to be reviving the musical drama of classical Greece. Of course Peri and Caccini and Vicenzo Galilei knew al most nothing about the music of classical Greece, and the little they thought they knew turned out to be wrong; but this pleasant hope of recovery of long-forgotten aesthetic truth allowed their imaginations the necessary freedom for invention. What the Greek theater was to time, the Noh theater was to space: a settled and elaborate body of conventions ex isting at a great distance and susceptible to almost any interpretation. I do not mean that Yeats and Pound did not do everything they could to discover what the reality of the Noh theater was; it is simply that there was little they could do in England in 1913 to educate themselves properly. When Yeats in 1916 wrote his essay on the Noh, Certain Noble Plays of Japan, he complained that the war had required the closing of the Print

Book Review: “Creative Understanding,” and “The Recovery of Truth.”

Book Review: “Creative Understanding,” and “The Recovery of Truth.”