Unrestrained Freedom Research Articles

Citizenship Education in The Character Building of The Nation

The reason for this examination is to discover the job of urban instruction in molding the individual person. Up to this point, our learning has been verbal, and is just arranged towards dominating the substance of urban training subjects. Perception of every day learning practice shows that the focal point of learning is to allow understudies to dominate the data contained in the subject, and afterward evaluate the level of authority of the understudies. Maybe the motivation behind learning is to dominate the substance of the subject. The pertinence of instructing materials to day to day existence and how to utilize these training materials to tackle issues in life have gotten less consideration. The improvement of the curriculum that is currently being developed, especially Character Education which is processed by experts, can of course be accompanied by the active role of the government. This of course must bring up solution ideas from various parties in order to answer the development of global currents. It is common to see that at this time we are experiencing a decline in our identity as well as the concept of morals and mentality of an original nation's ideology. In reality, there are many kinds of shows of acts of violence, uncharacteristic behavior by the media which are ravaged by unrestrained freedom. This is very striking what is currently happening in our beloved nation. Character education is appropriate to restore the personality values of every citizen, but it must be appreciated by all parties even though the results will be achieved after one generation

Regarding intentio operis in the texts of legal acts

The aim of the paper is to present intentio operis as an interpretative strategy created by a text. According to Umberto Eco, this strategy can help to transcend the opposition between intentio auctoris and the interpreter’s unrestrained freedom. Although as a concept intentio operis belongs to literary texts, it seems to be an interesting construct to apply to legal interpretation, especially because it links different points of view on textual interpretation: the structural (‘how the text is constructed’) and the pragmatic (namely aspects of communication, such as the communicative intentions of the empirical author, the communicative intentions of the text).

Brief Review and Critical Analysis of the Major Theological Positions Classical Muslim Scholars had on Whether Actions are part of Iman

This article briefly reviews and presents critical analysis of the major theological positions classical Muslim scholars held regarding the role of actions in one’s iman (faith). The intricate relationship that actions commands in the expression of iman has carved its way throughout Islamic history. Dogmatic opposing theological positions, such as actions being an integral part or completely independent of iman, were passionately deliberated and propagated in early Islam. Among the extreme views of the Kharijites and early Murijites, Ash’arism and Maturidism, however, was a more balanced theological construct encompassing actions through the tenets of Islam. Since an individual’s actions in a social construct are the personification of its civic values, it has always been of utmost importance for Muslim scholarship to condemn philosophies that propagate unrestrained freedom of actions or excommunication of a Muslim due to the frivolity of their actions. To foster civilities that typify the very essence of a religion that dignifies human character as its very reason, it is only befitting of its scholarship to continue to relentlessly deliberate and advance the relationship that exists between one’s actions and iman.

The Wild 1990s: “Transformation Nostalgia” Among the Czech Student Generation of 1989

Based on an oral history project that interviewed one hundred former Czech students active during the “Velvet Revolution” of 1989, this study investigates a motif that emerged particularly strongly among respondents. Many evinced positive memories of the perceived unrestrained freedom of the 1990s, here termed “transformation nostalgia.” The study traces the object of positive memories expressed by narrators in the context of their awareness of the increasingly critical public reception of the post-socialist democratic transformation in the Czech Republic and argues they employ two main narrative strategies: extricating their personal experience from wider political developments and performing a form of “self-criticism” in relation to false hopes placed in the political solutions of the time. The article thus aims to contribute to the ongoing process of the historicization of the 1990s and the democratic transformations in the former Eastern Bloc by examining the memories of this decade expressed by members of the generation that came of age and entered adulthood just as the socialist regime collapsed.

Duties of Corporate Authorities in the Context of Takeover Attempts

This paper analyzes the duties of a corporate board in the context of takeover attempts in Polish law. The closed corporate governance model, that has dominated the Polish market, resulted in a rather insignificant role that civil liability for failure to meet duties by the public company's board played in Polish case law. In the case of the Polish capital market, most takeovers are ‘friendly’ in nature due to a control exercised over Polish public companies by strategic investors. When it comes to the adoption of reactive defense measures by a company's board faced with a threat of a hostile takeover, Polish law remains relatively permissive. Polish company law does not reserve defense measures to the exclusive competence of the general meeting. At the same time the duties of a corporate board in this area are limited and their private law enforcement remains very poor. It does not however mean that a corporate board enjoy unrestrained freedom in this respect. The discussion below will focus on the basic rules of procedure followed by a corporate board facing a hostile takeover attempt.

Conquerors, Congresses and ‘The Debt of Nations’ in Byron’s The Age of Bronze (1823)

Byron declares ‘I am Diogenes’ in Canto X of The Age of Bronze, his satire of the Congress of Verona (1822). This essay examines how through the mask of Diogenes of Sinope, the cosmopolitan Cynic philosopher whom Plato dubbed ‘Socrates gone mad’, Byron performs the role of parrhesiastes or practitioner of parrhesia, unrestrained freedom of speech. Witnessing the transition between Napoleonic and post-Napoleonic eras, Byron/Diogenes denounces militaristic imperium based on the cult of personality as madness, and excoriates politicians and the rentier class to which he belonged for devising new forms of empire predicated on multiplying not the wealth, but ‘The Debt of Nations’ through war if necessary. Rather than political indifference or nihilism, the parrhesia Byron enacts and embodies in The Age of Bronze brings to life Shelley’s wellknown dictum in A Defence of Poetry, and anticipates the vigorous challenges to freedom that Thomas Piketty has diagnosed for our time.

Crabb Robinson's Correspondence with Mary Wordsworth

Henry Crabb Robinson (1775-1867), diarist, traveler, and friend of nearly every important literary figure in England and Germany during the first half of the 19th century, considered the Wordsworths of Rydal Mount and their relations and friends in the Lake District his most important social circle outside his own family. His friendship with Mary Wordsworth (1770-1859) spanned nearly fifty years, though initially William and Dorothy were his primary correspondents. More than 100 letters passed between Robinson and Wordsworth and Dorothy from 1810 to 1835.(1) As Dorothy's mind deteriorated in the mid-1830s, Robinson transferred his attentions to William and Mary. If any letters passed between Robinson and Mary Wordsworth prior to 1833, they are no longer extant, nor are they mentioned in Robinson's chary. However, 129 letters composed between 1833 and 1858 have survived., eighty-three by Robinson and forty-six by Mary Wordsworth. The bulk of their correspondence belongs to the Robinson archive at Dr. Williams's Library, London, from which Edith Morley published the complete texts of Mary's letters an.d brief portions of Robinson's in The Correspondence of Henry Grubb Robinson with The Wordsworth Circle (2 vols, 1927). However, thirty-seven letters by Robinson to Mary Wordsworth, now in the Wordsworth Library, Grasine re, mostly addressed to her during the last ten years of her life are absent from Morley's Correspondence.(2) How these letters became separated from the Robinson collection at Dr. Williams's Library and thus escaped Morley's notice is a mystery, but their contents have continued to elude scholars of the Wordsworth circle and Crabb Robinson. Though the publication of Mary Wordsworth's letters is now complete, scant attention has been accorded Robinson's letters to her.(3) Scholars have generally relied on Morley's published portions of Robinson's. letters to Mary Wordsworth, as well as excerpts pertaining to her from his manuscript Diary and Reminiscences that appeared in Thomas Sadler's Diary, Reminiscences, and Correspondence of Henry Crabb Robinson (3 vols, 1869) and later in Morley's Henry Crabb Robinson on Books and Their Writers (3 vols, 1938) and Derek Hudson's The Diary of Henry Crabb Robinson: An Abridgement (1967). These publications have resulted in a highly selective and, at times, distorted view of the relationship between Robinson and Mary Wordsworth. From Mor-ley's volumes one primarily learns about Robinson's assistance in various matters of business and legal affairs on behalf of Wordsworth, especially with publishers and the successive editions of his poetry, and, in a lighter vein, his frequent purchases .of candles, soaps, and wedding gifts for Mary Wordsworth and her children as well as her gifts to him of knitted stockings and news of the Wordsworth circle and local gossip at Grasmere and nearby Ambleside. Robinson's letters, however, more than Mary's, reveal the depth of their friendship and the breadth of their shared and, at times, varied interests in literature, religion and politics, as well as the activities and opinions (both good and bad) of their wide coterie of friends and family members. According to Morley, their correspondence shows the writers setting clown their thoughts and feelings in of intercourse (Correspondence 1: 27). This unrestrained freedom was apparent to Morley because of her access to their correspondence at Dr. Williams's Library. Despite knowing the full content of Robinson's letters, she nevertheless published truncated versions in her Correspondence. thus reducing him, as Sadler had largely done, to a compiler of literary anecdotes. Though Robinson understood the importance of recording incidents relating to Wordsworth and his literary. friends, his letters to Mary Wordsworth exceed brief encounters with literary history, as the following discussion of the letters in the Wordsworth Library will make clear. Crabb Robinson became acquainted with the poetry of Wordsworth in the late 1790s through his former Bury friend and then resident of the Lakes, Catherine Buck Clarkson (1770-1856). …

A New Heart: Jacques-Bénigne Bossuet on Conversion

O mon Dieu ... creez en moi un coeur nouveau. LOUISE DE LA VALLIERE (1) TOWARD THE END OF HIS LIFE, Richard Rorty summarized aspiration of his philosophical project with this statement: We hope to do to Nature, Reason and Truth what eighteenth century did to God. We think, he further explained, anything you can do with notions like 'Nature,' 'Reason' and 'Truth' you can do better, with such notions as 'the most useful description for our purposes' and 'the attainment of free consensus about what to believe and to desire.' (2) Both seventeenth-century sermon that is here translated and life of woman whose conversion it reflects upon stand as challenges to Rorty's conviction. (3) They testify that human soul, its inner and most intimate recesses, craves much more than effective therapy or comfort of being outward peace with its neighbors. For human heart belongs to a creature that yearns for nothing less than union with its Creator. There is more than a little irony Rorty's self-description as a philosopher. Denying, as he does, significance of truth and notion that intellect is perfected by knowing, he hardly fulfills any literal interpretation of name. Nor would he be uncomplicated exemplar of a more restricted understanding of craft, for he was as likely to trade story-telling as argument, and if argument, then argument about stories we tell. Darwin's suggestion of the possibility that we may be clever animals trying to reshape environment to our needs, rather than intellects attempting to grasp intrinsic structure of reality served as his first principle. (4) But as a principle, this appeal functioned less as a premise than as a mise-en-scene, a stand-in for upon a time. Darwin, he recounted, made it harder to be a Kantian than it had previously been, and once his apt pupil, Nietzsche had added another chapter to Darwinian story, people--note insouciant generality of sentence's subject--found it very hard to think of themselves as having a transcendental or a noumenal side. What happened next? hundred-odd years spent absorbing and improving on Darwin's empirical story have, I suspect and hope, unfitted us for listening to transcendental stories. And so, in course of those years we have gradually substituted making of a better future for ourselves ... for attempt to see ourselves from outside of time and history. The story's moral, then, is that philosophy is not at all a path toward self-knowledge and truth, but instead an aid to creating ourselves. (5) As a story-teller, Rorty was both captivating and astute. In tale that he would have us tell about the emancipation of thought from obsolete doctrines, he pointed to importance of Montaigne, suggesting that but for overwhelming influence of Cartestianism, it could well have been Montaigne to have set modern philosophy on its path toward a secular world-view. (6) Surely this supposition is reasonable, for spite of Montaigne's famed complexity, it is undeniable that one strand of his influence lay precisely that direction. To libertins of France's Grand Siecle, Montaigne represented very spirit of self-creation that Rorty would later laud; as one commentator put it, Montaigne was to libertins the symbol of a kind of writing about me. (7) Write about themselves they certainly did: My hand is so generous and so free-spirited (libertine) that it will follow only whim of my fantasy, and this with such independence and unrestrained freedom that it glories having no other end view than simple search for truths or what accords with nature, nor any object more important than what pleases me. (8) The reference to nature this passage by Francois de La Mothe Le Vayer was a pointed one, meant to exclude appeal to grace; he had earlier announced that he would philosophize in puris naturibus, and later followed Montaigne's example by praising Julian Apostate, among other pagans, his treatise on LaVertue des Payens [1641]. …

The effect of Reynolds number on the critical mass phenomenon in vortex-induced vibration

In this study, we investigate the critical mass phenomenon in vortex-induced vibration over a wide range of Reynolds numbers (Re=4000–30 000). We consider an elastically mounted cylinder that is able to vibrate transverse to a fluid flow. If we remove the restoring spring (k=0), then above a certain critical mass ratio (m∗ is oscillating body mass/displaced fluid mass), the cylinder will experience almost no motion, despite its unrestrained freedom to move transverse to the flow. However, when the mass ratio is decreased below a special critical value, without altering anything else in the system, we see a catastrophic increase in amplitude, and the body settles into a large amplitude periodic vibration. This corresponds to a change from a desynchronized wake to a 2P mode of vortex formation, where two pairs of vortices are formed per cycle of motion. Since a system with no restoring force represents a case of infinite normalized velocity (U∗→∞), the observation of high amplitude motion indicates that the regime of U∗ giving resonant vibration extends to infinity, for sufficiently small mass ratio. In this work, we measure the critical mass directly from experiments with no spring stiffness, and we show also how the critical mass may be accurately predicted from force measurements from controlled vibration experiments, or from free vibration measurements of elastically mounted cylinders. Critical mass gradually increases with Reynolds number from a value of 0.36 to 0.54, over the regime Re=4000–30 000. The fact that the critical mass is a function of Reynolds numbers should be expected because it depends on the vortex-induced forces, which are influenced by gradual changes in vortex formation as Re increases. The evaluation of critical mass in this configuration, and indeed in other diverse vortex-induced vibration (VIV) systems, is important because it can predict the regime of normalized velocities that will yield large amplitude vibration, and which one may wish to avoid in practice. The fact that critical mass, at moderate Reynolds numbers, in several diverse VIV systems, including cylinders in one or two degrees of freedom, pivoted bodies, cantilevers, and tethered spheres, are all within a small range 0.36–0.6, remains an interesting question.

Modified, multipurpose, radiolucent sugita head frame for intraoperative cerebral angiography.

Although several radiolucent head-fixation devices have been developed to allow intraoperative cerebral angiography, no device provides satisfactory freedom to obtain the most suitable head position. We recently designed a multipurpose radiolucent Sugita head frame (modified radiolucent Sugita frame) with satisfactory degrees of freedom and rigidity for intraoperative head positioning and head holding, respectively. A short arm and a ring joint, made of engineering plastic, were added to the prototype radiolucent Sugita frame, to permit side-tilting movements of the frame. The shape of all handles at the joints was also changed and the size was enlarged, to facilitate adjustment of the head position. We used this modified radiolucent Sugita frame in 20 cases involving aneurysms or arteriovenous malformations. The frame performed satisfactorily in all cases, in terms of firm head fixation and unrestrained freedom of head positioning at the surgeon's request. The modified radiolucent Sugita frame was evaluated with respect to its resistance to physical forces. The physical strength of the modified radiolucent Sugita frame is almost equivalent to that of the metallic Sugita frame and is considered sufficient for clinical usage. With its rigidity, satisfactory degrees of freedom, and ease of handling, the clinical applicability of the dramatically improved radiolucent head frame enables us to obtain satisfactory intraoperative angiograms.

Not by Preaching: Tocqueville on the Role of Religion in American Democracy

Both Jack Lively and Marvin Zetterbaum comment on the paradoxical character of Alexis de Tocqueville's teaching inDemocracy in Americawith regard to the importance of religious belief in maintaining liberal democracy. By concentrating on the political utility of religious belief to the point of indifference as to its content, they argue, Tocqueville undermines the very belief he finds necessary to the preservation of liberty. Moreover, how can the proponent of unrestrained freedom of the press and the enlightened rationalism of “self-interest rightly understood” advocate the creation of “social myths”? Both critics conclude that Tocqueville's position is untenable. I shall argue, on the contrary, that Tocqueville's argument is internally consistent. From a democratic perspective, Christianity represents an accidental historical heritage. By adapting to democratic conditions, Christianity can persist and even have important political effects, however. It provides an essential foundation for the individual and political self-restraint necessary to maintain liberal democracy, but it exercises its influence indirectly, through the wholly liberal means of public opinion in the context of a strict separation of church and state. Because Tocqueville sees a natural source for the simplified religious beliefs necessary to maintain a liberal democracy, he does not need to advocate the inculcation of “myths.” Popular faith alone does not secure the liberty of the individual in the United States, but in the absence of widespread religious belief, neither economic “individualism” nor liberal political institutions would either.

The Political Economy of Artisan Industry: Government and the People in the Silk Trade of Lyon, 1830-1870

The silk weavers Lyon traditionally regarded free enterprise as the worst plague their industry. Unlimited free trade, argued the master silk weaver, J.A.B., in 1832,-delivered the working class into the murderous hands of insatiable ambition.1 In 1850 the master weaver Weichmann blamed the unrestrained freedom for the impious struggle in which workers are pressured and demoralized by frequent reductions wage.2 By the mid-1860s, however, weavers' attitudes towards free trade began to change. Freedom trade, meaning especially freedom from government regulation industry, was no longer considered a social evil or a plague, but rather part a more general political and social liberty that was beneficial and desirable. The principles liberty, declared the Proudhonian silk weaver J. M. Gauthier, were without question the true generators every society.3 The representatives twenty-one cooperative societies Lyon, many them silk weavers, advanced a similar view in a statement their aims in 1865. Free trade forces us to progress or to die hunger, they declared. All

The moral nature of man

Since the dawn of human history, mankind has been concerned with morals. Man is a social being, who has his origins and his thrust in natural evolution. Early in his development, he realized that the price of survival was co-operation. He began to devise rules of behavior, taboos, ethics. At times the rules were too restrictive, and rebellion fol lowed. In his desire and need to be moral, man has not only insisted on obedience to traditional moral laws, but has reached toward higher standards of behavior. This is the morality play of the past; it is also the arena of morals for our era. The preservation and development of morality are the perennial problem of mankind. Today, as in many times past, we are living in an age of revolution in behavior. Our present crisis, however, is compounded of many factors that are peculiar to our own generation. Two of them are self-evident: the rapid decline of authority and the rise of science. The decline of authority can be seen in the diminishing influence of religion, the family, and political institutions. Religion as an institution has hastened its own ineffectiveness by isolating and insulating itself from the pace-setting problems and achievements of secular society. Much of its theology is out-dated and irrelevant for our day. Religious leadership as seen in the hierarchies and the clergy no longer influences mass man or exerts much influence on individual man. Organized re ligion has become primarily a humanistic institution. Changes in the structure of the family, the emancipation of women, the premature adulthood of adolescents have robbed the family of the authority it exerted a generation ago. With the decline of the authority of religion and the family has come the decline of political authority. With the abolition of kings, tyrants, and dictators has come the flour ishing of democracy and equality, which has brought, with its blessings, problems of unrestrained freedom. Many of the problems in contempo rary morality are clearly related to the decline of authority.

THE MORAL DILEMMA OF PSYCHIATRY: AUTONOMY OR HETERONOMY?

As science, psychiatry is the study of communicative behavior, and, as therapy, the practice of dialectic and rhetoric (and of social control). The principal roles of the contemporary psychiatrist are: moralist, rhetorician, and scientist (and agent of social control); and rarely, physician. The basic moral dilemma of psychiatry is generated by the conflict between the self and the other. This conflict can never be "settled." Instead, if man is to survive, the contenders must achieve a decent mutual accommodation, a creative compromise. Why? Because victory of the self—meaning unrestrained freedom—would, given the types of weapons available today, lead to the certain destruction of man as biological organism. Similarly, victory of the other—meaning unrestrained oppression—would, given the means of coercion available today, lead to the certain destruction of man as moral agent or person. The risks are clear. Should we push too hard, this way or that, in our headlong pursuit of "mental health," we shall do so to our own detriment. "The cure may be worse than the disease" is an adage that acquires special force when the disease is metaphorical, and the cure social.