Suchergebnisse

The paper analyzes the process of constitution of the Movimento de Educação de Base – MEB –, reflecting about the dynamics of relations between Church and State in Brazil, at a time when education in the rural environment was disputed by diverse social groups. Its objective is to understand how, within an officially secular state, an agreement can be signed and justified in which the Brazilian Government financed a movement proposed and coordinated by the Catholic Church. Theoretically based on the notions of elite groups and influence, it investigates the approximations between governmental and religious agents involved in establishing the agreement. Finally, it analyzes the decree formalizing the agreement, relating some of its main points with the previous process. ; El artículo analiza el proceso de constitución del Movimento de Educação de Base - MEB -, reflexionando sobre la dinámica de las relaciones entre Iglesia y Estado en Brasil, en un momento en que la educación en el medio rural era disputada por diversos grupos sociales. Tiene por objetivo comprender cómo, en un Estado oficialmente laico, pudo ser firmado y justificado un convenio en el cual el gobierno financió un movimiento propuesto y coordinado por la Iglesia Católica. Fundamentado teóricamente por las nociones de grupos de élite e influencia, investiga los acercamientos entre los agentes gubernamentales y religiosos involucrados en la consecución del acuerdo. Finalmente, analiza el decreto del convenio, relacionando sus puntos principales con el proceso antecedente. ; O artigo analisa o processo de constituição do Movimento de Educação de Base – MEB –, refletindo sobre a dinâmica das relações entre Igreja e Estado no Brasil, em um momento em que a educação no meio rural era disputada por diversos grupos sociais. Tem por objetivo compreender como, no interior de um Estado oficialmente laico, pôde ser firmado e justificado um convênio no qual o governo federal brasileiro financiou um movimento proposto e coordenado pela Igreja Católica. Embasando-se teoricamente nas noções de grupos de elite e influência, investiga as aproximações entre os agentes governamentais e religiosos envolvidos na consecução do acordo. Finalmente, analisa o decreto de formalização do convênio, relacionando alguns de seus pontos principais com o processo antecedente.

Sovereignty changed its place with Tocqueville. Through the articulation between the "social state" and the "political state", sovereignty experiences a new wrinkle far from those traditional forms it used to have in political theory: it becomes democratic opinion, the new "social authority" (in the sense given by Lamennais). It happened in the United States in the framework of local life, a form of sociability and power where the interaction of public and private takes place. Thereafter, future modern and democratic authority will not be the property and the privilege of the State anymore, as it used to be in the absolute monarchies of European societies. ; Con Tocqueville la soberanía va a conocer un desplazamiento de lugar. En la articulación entre "estado social y "estado político", la soberanía toma formas inusitadas en la tradición de la teoría política y se convierte en la opinión democrática, la nueva "autoridad social" (siguiendo la visión de Lamennais). En Estados Unidos se da además en la vida local, forma de sociabilidad y poder en la que lo público y lo privado interactúan; porque la autoridad moderna y democrática del futuro ya no será propiedad y privilegio del Estado, tal y como ocurría en la monarquía absoluta de las sociedades europeas.

Sovereignty changed its place with Tocqueville. Through the articulation between the "social state" and the "political state", sovereignty experiences a new wrinkle far from those traditional forms it used to have in political theory: it becomes democratic opinion, the new "social authority" (in the sense given by Lamennais). It happened in the United States in the framework of local life, a form of sociability and power where the interaction of public and private takes place. Thereafter, future modern and democratic authority will not be the property and the privilege of the State anymore, as it used to be in the absolute monarchies of European societies. ; Con Tocqueville la soberanía va a conocer un desplazamiento de lugar. En la articulación entre "estado social y "estado político", la soberanía toma formas inusitadas en la tradición de la teoría política y se convierte en la opinión democrática, la nueva "autoridad social" (siguiendo la visión de Lamennais). En Estados Unidos se da además en la vida local, forma de sociabilidad y poder en la que lo público y lo privado interactúan; porque la autoridad moderna y democrática del futuro ya no será propiedad y privilegio del Estado, tal y como ocurría en la monarquía absoluta de las sociedades europeas.

This article analyzes the social and social life during the time of Ahmad Zaki Validi Togan, the religious-philosophical, socio-political views of A. Validi. The emergence of the need to study the history of Islam and Christian doctrine, religious and philosophical thoughts by Ahmаdom Zaki Validi. Socio-political views of Zaki Validi on the political situation during the Soviet totalitarian politics based on an analysis of his views on the spiritual degradation of society, the moral impoverishment of people and the dependent of communist ideology among people of the former Soviet Union.

La visita pastoral fue uno de los medios privilegiados para lograr la reforma de las costumbres ordenadas por el Concilio de Trento. En la iglesia novohispana de fines del siglo XVII, dos prelados, Francisco de Aguiar y Seijas, arzobispo de México y Manuel Fernández de Santacruz, obispo de Puebla, visitaron su jurisdicción eclesiástica para dar el pasto espiritual a sus ovejas. Cada uno hizo de su visita una misión entre las comunidades; ambos tomaron decisiones que muestran un ejercicio del gobierno episcopal con tendencia a la descentralización y a la transgresión del marco jurídico de las Leyes de Indias. ; Th e pastoral visit was one of the privileged works means the reform of customs ordered by the Council of Trent. In the New Spain's church of the late seventeenth century, two prelates, Francisco de Aguiar y Seijas, archbishop of Mexico and Manuel Fernandez de Santacruz, bishop of Puebla, visited his ecclesiastical jurisdiction to give spiritual pasture to his sheep. Each one was as man of his time and made his visit a mission among the communities; both, made decisions that show an exercise of the episcopal government with a tendency to decentralization and transgression of the legal framework of the Laws of Indias.

Ein Überblick der jüdischen Kunst in der Spätantike und im Mittelalter vor dem Hintergrund des jüdisch/nicht-jüdischen Kulturaustausches. Die Forschung begann noch im späten 19. Jh. sich mit der jüdischen Bildkultur auseinanderzusetzen. Seither stellte sich immer wieder die Frage nach dem Verhältnis dieser Bildkultur zum biblischen Bilderverbot. Besonders die Tatsache, dass es während der Spätantike und des Mittelalters längere Perioden gab, in denen das Judentum von jeglicher Figuralkunst absah, wurde mit dem religiösen Gesetz in Zusammenhang gebracht, obwohl dieses de facto keine Vorbehalte gegen zweidimensionale Kunst hat. Der vorliegende Aufsatz untersucht die jüdische figurale Malerei daher nicht vor dem Hintergrund des jüdischen Religionsgesetzes, sondern betrachtet das zeitweilige Auftreten, bzw. das Fehlen einer Figuralkunst im Lichte verschiedener Akkulturationsprozesse und des sich wandelnden Verhältnisses zur nichtjüdischen Umwelt. ; Modern Scholarship began already in the late nineteenth century to consider Jewish visual culture. Ever since these early beginnings the question of how this visual culture can be reconciled with the biblical prohibition to create art, has occupied students and scholars. In particular puzzling is the fact that late antique and medieval Jews created figurative art during certain periods, whereas during other times they tended to avoid any figural expression. This phenomenon was hitherto looked at only against the background of the religious law, even though the latter does not prohibit two-dimensional figural art at any time. The present paper approaches the appearance of Jewish figural painting, on the one hand, and the lack of it at certain times, on the other, in the light of varying degrees of acculturation and changing relations to the different Christian and Muslim environments.

Pese al número moderado de creyentes, la fe ahmadía (una variante del Islam) tiene una destacada presencia social y peso político en Occidente. Ello se debe a algunas de sus características, como la defensa de la libertad religiosa, la condena del terrorismo y su relación amistosa con el cristianismo. Este artículo es resultado de una investigación mediante trabajo de campo (con comunidades en España y en Reino Unido de la Gran Bretaña), y de un análisis crítico de sus fuentes. Se pretende descubrir así hasta qué punto los ahmadíes son (como se declaran) el Islam soñado e interlocutores en el diálogo Oriente-Occidente. ; Beyond the moderate number of believers, the Ahmadiyya faith (an Islam denomination), it has a prominent social presence and political weight in the West. This is due to some of its characteristics, such as the defense of religious freedom, the terrorism rejection and its friendly relationship with Christianity. This article is the result of a fieldwork research (with communities in Spain and United Kingdom of Great Britain), and a critical analysis of their sources. It is intended to discover if the Ahmadis (as they self-declared) are the dreamed Islam the interlocutors in the East-West dialogue. ; peerReviewed

Since the beginning of his pontificate, Pope Francis has offered to the world powerful signs of how we should aspire to treat each other as human beings, as brothers and sisters in the one human family. He has communicated his message and his teachings in myriad ways: through symbolic gestures; his presence and words at gatherings in our world's most troubled places; brief messages, homilies and meditations; and official documents that continue the application of the principles of Catholic social teaching to contemporary social questions. What might these prophetic signs and statements mean for the dialogue between Catholic social thought and other disciplines? This Article focuses on how the teachings of Pope Francis may illuminate how to theorize the legal obligations of a bystander to a person in need of emergency assistance. In particular, it zeroes in on the so-called "easy rescue" cases in which assistance would seem to pose little or no risk to the bystander, often typified by the trope of a passerby who notices a toddler drowning in a wading pool. In the teachings of Pope Francis, reflections on the moral obligations of bystanders—often in the form of meditations on the seminal "rescue" story, the Parable of the Good Samaritan, as well as extended analysis of the perils of a culture of indifference—are no mere footnote, but a central feature.

Thomas Großbölting analysiert in seinem Beitrag den Zustand der "DDR-Forschung" und elaboriert, wie dieses Thema als Chance wahrgenommen und genutzt werden kann. Hierbei werden sowohl die Entwicklung der historischen Auseinandersetzung als auch der methodische Umgang mit diesem Kapitel deutscher Geschichte thematisiert und reflektiert. Großbölting entwirft in diesem Zusammenhang eine Zukunftsperspektive darauf, wie sich die Geschichtswissenschaft der DDR annehmen könnte, ohne sich dabei auf "ausgeforschtem" Terrain zu bewegen.

International audience ; Il s'agit de montrer les implications politiques d'une visite pastorale, à travers celle effectuée par l'évêque de Metz en 1680. Une partie de son diocèse s'étendant sur le duché de Deux-Ponts, l'évêque se retrouve à faire sa visite sur un territoire étranger et protestant (calviniste). Cette visite s'intégrant dans le contexte de la politique dite des réunions entamées l'année précédente par Louis XIV, George d'Aubusson de la Feuillade se retrouve alors, de fait, agent du roi (catholique) de France. Tout le long de son trajet en territoire bipontin, l'évêque doit faire face aux représentants du duc. À travers le refus du catholicisme dans son territoire, ce dernier cherche à combattre l'extension politique et géographique de Louis XIV. Cette visite pastorale au sein du duché de Deux-Ponts est donc l'une des nombreuses illustrations des liens intrinsèques entre politique et religieux à l'époque moderne.

For both Jews and Muslims the Temple Mount and the Old City of Jerusalem constitute highly important religious, cultural, political and national centres. For centuries Jews in the diaspora prayed in the direction of Jerusalem, vowed never to forget it ('If I forget thee Jerusalem, may my right arm wither'); and blessed one another 'Next year in Jerusalem'. The Zionist-Jewish movement (since the 1880s) – although predominantly secular – has considered Jerusalem (Zion) as the political and cultural centre of the Jewish people.By comparison, the Palestinian-Arab national movement has, since the 1920s established its national and political-cultural centre in East Jerusalem, while the Haram al Sharif, particularly the Al-Aqsa Mosque, has continued to be a top religious shrine for Muslims. They termed it Awla Al-Qiblatayn (the first prayer direction before Mecca); Thani Masjidayn (the second mosque after Mecca); a place where Prophet Muhammad ascended to heaven (Isra' and Mi'raj).This article will examine the changes in Muslim–Jewish mutual relations, especially since 1967, at both government and public levels. Special attention will be given to the development of both Islamic Judeophobia and Jewish Islamophobia, which have been associated with the dispute over the Temple Mount and East Jerusalem.

The confluence between body, violence and society reveals a link between the profane and the sacred in the rituals of death. Given these coordinates, this text gives a few brushstrokes to understand the forms of human violence in which the victim body is the scene of barbarism, macabre and excessive, expressed in a contemporary tanatobiopolitical project linked to torture, vexation And hatred in bodies. Aesthetics of cruelty and death manifested in the history of forms of violence in Latin American society. ; La confluencia entre cuerpo, violencia y sociedad pone de manifiesto un vínculo entre lo profano y lo sagrado en los rituales de la muerte. Atendiendo a estas coordenadas, este texto da algunas pinceladas para comprender las formas de violencia humana en las que el cuerpo-víctima es el escenario de la barbarie, lo macabro y lo desmedido, expresado en un proyecto tanatobiopolítico contemporáneo ligado a la tortura, la vejación y el odio ejercidos en los cuerpos. Estéticas de la crueldad y la muerte puestas de manifiesto en la historia de las formas de violencia en la sociedad latinoamericana. ; A confluência entre corpo, violência e sociedade revela um elo entre o profano e o sagrado nos rituais da morte. Com base nessas coordenadas, este texto fornece algumas pinceladas para entender as formas de violência humana nas quais a vítima-corpo é cenário de barbárie, o macabro e o excessivo, expressados em um projeto tanatobiopolítico contemporâneo vinculado à tortura, vexação e ódio exercido nos corpos. A estética da crueldade e da morte revelada na história das formas de violência na sociedade latino-americana.

International audience ; Il s'agit de montrer les implications politiques d'une visite pastorale, à travers celle effectuée par l'évêque de Metz en 1680. Une partie de son diocèse s'étendant sur le duché de Deux-Ponts, l'évêque se retrouve à faire sa visite sur un territoire étranger et protestant (calviniste). Cette visite s'intégrant dans le contexte de la politique dite des réunions entamées l'année précédente par Louis XIV, George d'Aubusson de la Feuillade se retrouve alors, de fait, agent du roi (catholique) de France. Tout le long de son trajet en territoire bipontin, l'évêque doit faire face aux représentants du duc. À travers le refus du catholicisme dans son territoire, ce dernier cherche à combattre l'extension politique et géographique de Louis XIV. Cette visite pastorale au sein du duché de Deux-Ponts est donc l'une des nombreuses illustrations des liens intrinsèques entre politique et religieux à l'époque moderne.

This thesis reconstructs the development of relations among the Communist regime, the Church, and the Catholic laity in Hungary, from the arrival of the Red Army at the end of 1944 through the signing of the Partial Agreement between the Holy See and the Hungarian government on 15 September 1964. The thesis takes as its task the reconstruction of a process under whose auspices Communist domination was deeply internalized, as much by members of the clergy as by the faithful themselves. It seeks also to understand the manner in which that domination was able to shape the development of ecclesiastical and religious life. Finally, it aims to reconstruct the political dynamics that brought about this bid for domination and the manner in which that bid was subsequently transformed, particularly following the shock of the Revolution of 1956. The thesis is based on a large body of unpublished and published sources, hailing from the Party-State apparatus (political police, Office of Ecclesiastical Affairs, the Party agit-prop department) as well as the Church (collections of the Episcopate, religious orders, and parishes), supplemented by oral history testimony gathered both before and after the fall of the Communist regime. ; Cette thèse retrace l'évolution des rapports entre le pouvoir communiste, l'institution ecclésiastique et les laïcs catholiques en Hongrie, de l'arrivée de l'Armée rouge, à la fin de l'année 1944, jusqu'à la signature de l'Accord partiel entre le Saint-Siège et le gouvernement hongrois, le 15 septembre 1964. Elle retrace le processus au terme duquel la domination communiste a été profondément intériorisée, aussi bien par les membres du clergé que par les fidèles eux-mêmes. Elle cherche aussi à comprendre de quelle manière cette domination a pu influer sur l'évolution de la vie ecclésiale et religieuse. Elle vise enfin à reconstituer la dynamique politique qui a porté cette volonté de domination, et la manière dont elle s'est transformée, notamment après le choc de la révolution de 1956. La thèse ...