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In this article an author analyses the looks of Pamphil Yurkevych to «philosophy of right» as science, and also his looks to the origin of political and legal fundamental principles in ancient Greece.In the article the evolution of humanity is analysed from the oldest times to appearance of man clever, that continuously changes and perfects the way of life, culture of behavior and world view (magic, mythological, religious, philosophical and society).Jurisprudence through fundamental abstract concepts a right, state, a law tries all-round to analyse them on all stages of history.Pamphil Yurkevych (1826-1874) worked in Kyiv Spiritual Academy as an extraordinary professor of philosophy from 1858р., and already from 1861р. it was the professor of philosophy in Moscow University. Handwritten courses of lectures : «History of philosophy of right» (1868), «History of philosophy of right» (1873), «Philosophy of right» (1872) and «Philosophical diary» (1858-1860), were translated and published by Release of magazine «the Ukrainian World» (Kyiv, 2000).Pamphil Yurkevych compared history, theory and philosophy of right. Remembers about three old expressions that manage consciousness and activity of man : 1) «Neminem of laede» (lat. «harm nobody») (this phrase passes old essence of right); 2) «Suum of cuique tribue» (lat. «Give to each his own».) (expression that passes essence of справедливости); 3) «Immo of omnes, quantum potes, iuva» (lat. «Help all, how many able».) (expression passes love). In these three expressions of Pamphil Yurkevych considers that all is passed our moral attitude toward a man, that befits under a concept «honestum» (lat.Analysing appearance of the first legal ideas on territory of Ancient Greece Pamphil Yurkevych finds out the initial ideas of ancient Greek mythology, idea philosophy before Socrates (of Anaximander about disappearance of things; of Heraclitus about the eternal stream of things,of Pythagoreans, sophistic studies and others like that. Spares the special attention of Pamphil Yurkevych to the ideas of Socrates, Plato and Aristotle, and also understanding of «right» in Rome.Roman «corpus iuris» (analyses collection of laws), of Pamphil Yurkevych in theory grounds being in him philosophical element, because in collection a general idea is determined right, a right is classified and gets organized as in opinions of the Roman lawyers of higher source of right so in studies about approval of right, in determination of general maintenance of right, and also in determination of subject.Having regard to foregoing generalizations of Pamphil Yurkevych, in opinion of author, the last deserve popularization and attention among modern scientists-lawyers that is interested in the sources of the modern European political and legal ideas and investigate history of development of legal science, in particular, history of the Ukrainian political and legal idea through the prism of history of labour of the prominent Ukrainian philosophers-legislators. ; У статті узагальнено погляди Памфіла Юркевича на «філософію права» як науку, його погляди на зародження політичних та правових першооснов у античній Греції та Римі. Проаналізовано погляди Памфіла Юркевича на появу перших правових ідей на території Стародавньої Греції, зокрема, вихідні ідеї старогрецької міфології, ідеї досоктатівських філософів, Сократа, Платона, Арістотеля. Висвітлено правову позицію П. Юркевича на його розуміння поняття «право», яке формувалось і діяло у Римі. Так, аналізуючи римський "corpus iuris", П. Юркевич теоретично обґрунтовує присутність у ньому філософського елементу, основоположної ідеї права, класифікації права тощо.Ідеї П. Юркевича заслуговують на популяризацію і увагу серед сучасних науковців-юристів, бо його наукова спадщина є невід'ємною частиною надбання українського народу, частина європейської політико-правової ідеології та історії розвитку української юридичної науки.

In ancient Greece, the tragedy plays an important role in the lives of Greeks. There were tragic contests during the religious holidays. During the Great Dionysia, there was the most important tragedy contest. Many playwrights participated in it and there emerged three great tragedians, the first playwright, Aeschylus included. He was inspired by the mythical sources and ancient legends. He showed the problems met by the Athenians on stage through mythical characters. His tragedies made the Athenians think about the problems. He showed many female roles in theatrical space and put them in an important place, which didn't correspond to the real situation of the Greek women in that period. These Greek women had to remain still in the harem, take care of household affairs, charge the spinning and the weaving, always remain silent without meddling in political affairs and give birth to children for the family. In contrast, the female figures in the world created by Aeschylus leave their harem, travel, expose themselves to the public, express themselves loudly, get involved political affairs, refuse marriage and show little maternal love towards their children. But why the playwright decides to make the many female figures on stage play the important roles? First, we need to notice that the female characters are played by male actors and that the female choirs consist of male choruses, therefore, the female figures are created by the playwright Aeschylus. There are several reasons for this : the beauty in the scene attracted the attention of the audience; woman is the source of human evil ; irrationality of women drives the development of the tragedy ; and the weakness of women decides their lack of self-control and make them more suitable to play the roles that male characters struggle to interpret. ; Dans l'Antiquité, en Grèce, la tragédie joue un rôle important dans la vie des Grecs. Il y avait des concours tragiques pendant des fêtes religieuses ; surtout, pendant les Grandes Dionysies, avait lieu le concours tragique le plus important. Beaucoup de dramaturges y participaient et trois grands tragiques ont émergé, dont Eschyle a été le premier dramaturge illustre et connu. Il s'inspirait des sources mythiques et des légendes antiques. Il posait les questions et présentait sur scène les problèmes que les Athéniens rencontraient. Il faisait réfléchir les citoyens athéniens par ses tragédies. Il a introduit de nombreux personnages féminins dans l'espace théâtral et leur a accordé des rôles importants. Cela ne correspondait pas à la situation réelle des femmes grecques de cette période-là. Les femmes grecques devaient rester toujours dans le gynécée, s'occuper des affaires à l'intérieur de la maison, être en charge du filage et du tissage, rester toujours silencieuses sans se mêler des affaires politiques et donner naissance aux enfants pour assurer le renouvellement des générations. En revanche, les figures féminines du monde créé par Eschyle quittent leur gynécée, voyagent, s'exposent devant le public, s'expriment à haute-voix, se mêlent des affaires politiques, refusent le mariage et la maternité ou montrent peu d'amour maternel envers leurs enfants. Mais pourquoi le dramaturge se décide-t-il à mettre sur scène de si nombreuses figures féminines qui ont un rôle important ? D'abord, il ne faut pas oublier que les personnages féminins sont joués par les acteurs masculins et que les chœurs féminins sont constitués de choreutes masculins ; par conséquent, les figures féminines sont créées par le dramaturge Eschyle. Il y a plusieurs raisons : la beauté scénique qui séduit l'attention de l'auditoire ; la nature de femme qui est à l'origine des maux humains et son irrationalité qui pousse le développement tragique ; et la faiblesse féminine qui entraîne le manque de contrôle et de maîtrise de soi et qui rend les figures féminines aptes à jouer le rôle que les personnages masculins ont du mal à interpréter.

The article outlines the role and place of value orientations in a new, practical, planetary-cosmic world outlook of an individual, the system of values being defined as an ideological component in terms of philosophy of education and further formation of the Ukrainian value-normative model. Taking into consideration the worsening of global problems there is a need for forming a new cosmic-planetary world outlook of the individual in which values serve as perspective strategic life goals and the main motive of life activity, defining moral orientations and principles of behavior. Planetary-cosmic world outlook of any person assumes responsibility, creativity, activity of young people who, on the one hand, respect the diversity of cultures, but on the other hand they seek to unite nation and civilization to achieve higher goals. Realizing one's unity with the world civilization, the personality with planetary-cosmic thinking can organize cooperation within the scope of the Earth and the Universe. Everyday, practical, professional, scientific knowledge plays an important role in the planetary-cosmic world outlook as an integral formation of the person. Individual values defining one's life program, certain actions and deeds are produced by knowledge and experience. Man's value relation to the world and oneself is formed into a hierarchy of personal values, on the top of which there are absolute values recorded in certain social ideals. The values hierarchy of the person with planetary-cosmic world outlook is formed depending on the life sphere, the most important of which being natural, biological, spiritual, mental and social spheres. Certain values correspond to every sphere of human existence: natural values (clean air, water, minerals, fertile soils, forests, rivers and seas rich in fish), biological values (health, healthy state of the body), mental values (feelings of comfort, elation, love, joy, happiness, etc.), social values (employment, harmony in society, order, peace, democracy), moral values (ideals of humanity – the good, the beautiful, truth, freedom, justice, holiness, and objects of culture (fiction, religious, moral and legal systems, scientific theories). Learning and understanding philosophical knowledge, acquiring philosophical methods contribute to successful formation of creative, humanitarian, planetary-cosmic world outlook of a person, since it allows to generalize the most recent achievements of different branches of science by means of actual outlook concepts. Humanistic values should prevail in the consciousness of a planetary-cosmic type person. The moral maxim known as "golden rule of morality" ( treat anyone in such a way you want to be treated) accumulates moral experience of the civilization and directs a person in the contemporary world. ; В статье очерчено место и роль ценностных ориентаций в новом практическом космически-планетарном мировоззрении личности, определена система ценностей как мировоззренческий компонент с позиций дальнейшего формирования украинской ценностно-нормативной модели. Утверждается, что приоритетная роль в решении важнейших проблем как всего человечества, так и украинского народа отводится философии образования, поскольку именно в этой области становится возможным определение как философских основ нового мировоз- зрения личности, так и целостное, всестороннее и обобщенное очерчивание образа-идеала современного человека с ценностно-нормативным мировоззрением. ; У статті окреслено місце і роль ціннісних орієнтацій у новому практичному космічно- планетарному світогляді особистості, визначено систему цінностей як світоглядний компонент з позицій подальшого формування української ціннісно-нормативної моделі. Стверджується, що пріоритетна роль у вирішенні найважливіших проблем як усього людства, так і українського народу відводиться філософії освіти, оскільки саме в цій галузі можливим є визначення як філософських засад нового світогляду особистості, так і цілісне, всебічне й узагальнене окреслення образу- ідеалу сучасної людини з ціннісно-нормативним світоглядом.

Освещается проблема нравственного и творческого влияния на Л.Н. Толстого его старшего брата Н.Н. Толстого. Рассмотрено взаимоотношение братьев в начале 1850-х гг., когда перед Л.Н. Толстым встал вопрос выбора жизненного пути. Показаны причины разного мировосприятия братьев: старший брат участник Кавказской войны с 1846 г., младший, Лев -светский человек, не знающий жизни, увлекавшийся призрачными идеалами. Автор обращает внимание на большое значение Кавказа в судьбах братьев Толстых, где началась их литературная деятельность. ; The article under consideration is the first attempt to study the impact of Nikolay Tolstoy's personality on the morals and creative work of his younger brother Leo Tolstoy. Till the end of his life the outstanding writer highly appreciated such inner qualities of Nikolenka (the name he was addressed to by the members of his family and friends) as intellect and spirituality. He used to call him "a wonderful man". After Nikolay's death at the age of 37, Leo Tolstoy could never find a man to be so close to him spiritually as his elder brother. The life and literary work of N.N. Tolstoy have never been the subject of a thorough scientific investigation in the history of literary studies. There is a sufficient source base comprising Leo Tolstoy's diaries and letters where the notes concerning his brother occupy much space. The epistolary heritage of N.N. Tolstoy includes 46 letters to L.N. Tolstoy and four literary works. Biographical and comparative studies of these sources contribute to the creation of the image of N.N. Tolstoy. The lessons of morality perceived from his elder brother in his youth supported the writer to the rest of his life. L. Tolstoy's diaries and letters contain numerous recollections and considerations about the life and personality of his elder brother. The scale of the creative impact of N. Tolstoy on his brother could be measured by the period of half a century length from the novella "Childhood" till the last literary masterpiece "Hadji Murad", where some pages from Nikolay's military career were reflected. The 1850s were not a simple period in the life of Leo Tolstoy. During that period of time he was longing to get into Moscow higher society, make acquaintances with influential people and get benefits of a successful marriage. Having come on holiday, his brother officer persuaded him to leave Moscow and all his worries and to go to the Caucasus together with him. An abrupt change in his mode of life had a positive influence on Leo Tolstoy. He discovered the ability to spiritual and philosophical contemplations in himself, he started to understand and love people despite their social position in the society and education. On this way his brother, who never expressed his criticism and scorn on people, served him as a vivid example. In the Caucasus he started writing his first literary work "Childhood". It was his brother who recommended him to send the novella to the popular literary magazine Sovremennik. The publication of this piece was a great success and marked the beginning of his literary fame. The atmosphere of the Caucasus also stimulated Nikolay Tolstoy to try his literary pen. In 1851, on his way from Tiphlis to the settlement (stanitsa) Starogladovskaya he wrote his travel sketches in the letter. According to the style, content and places described his sketches have much in common with A. Pushkin's ones "Travel to Arzrum". Every day life, customs and traditions of people inhabiting the Caucasus gave him material for writing two more pieces of literature: the sketches "Hunting in the Caucasus" and the novella "Plastun". Till the end of his life Leo Tolstoy considered his moral and exemplary brother to be the greatest inspiration of his spiritual and creative talents.

Some proverbs, idioms, nominal compounds, and slogans duplicate in form and meaning between several languages. An example of these between German and English is Liebe auf den ersten Blick and "love at first sight" (Flippo, 2009), whereas, an example between Kiswahili and English is uchaguzi ulio huru na haki and "free and fair election." Duplication of these strings of words between languages that are as different in descent and typology as Kiswahili and English is irregular. On this ground, Kiswahili academies and a number of experts of Kiswahili assumed – prior to the present study – that the Kiswahili versions of the expressions are the derivatives from their English congruent counterparts. The assumption nonetheless lacked empirical evidence and also discounted other potential causes of the phenomenon, i.e. analogical extension, nativism and cognitive metaphoricalization (Makkai, 1972; Land, 1974; Lakoff & Johnson, 1980b; Ruhlen, 1987; Lakoff, 1987; Gleitman and Newport, 1995). Out of this background, we assumed an academic obligation of empirically investigating what causes this formal and semantic duplication of strings of words (multiword expressions) between English and Kiswahili to a degree beyond chance expectations. In this endeavour, we employed checklist to 24, interview to 43, online questionnaire to 102, translation test to 47 and translationality test to 8 respondents. Online questionnaire respondents were from 21 regions of Tanzania, whereas, those of the rest of the tools were from Zanzibar, Dar es Salaam, Pwani, Lindi, Dodoma and Kigoma. Complementarily, we analysed the Chemnitz Corpus of Swahili (CCS), the Helsinki Swahili Corpus (HSC), and the Corpus of Contemporary American English (COCA) for clues on the sources and trends of expressions exhibiting this characteristic between Kiswahili and English. Furthermore, we reviewed the Bible, dictionaries, encyclopaedia, books, articles, expressions lists, wikis, and phrase books in pursuit of etymologies, and histories of concepts underlying the focus expressions. Our analysis shows that most of the Kiswahili versions of the focus expressions are the function of loan translation and rendition from English. We found that economic, political and technological changes, mostly induced by liberalization policy of the 1990s in Tanzania, created lexical gaps in Kiswahili that needed to be filled. We discovered that Kiswahili, among other means, fill such gaps through loan translation and loan rendition of English phrases. Prototypical examples of notions whose English labels Kiswahili has translated word for word are such as "human rights", "free and fair election", "the World Cup" and "multiparty democracy". We can conclude that Kiswahili finds it easier and economical to translate the existing English labels for imported notions rather than innovating original labels for the concepts. Even so, our analysis revealed that a few of the Kiswahili duplicate multiword expressions might be a function of nativism, cognitive metaphoricalization and analogy phenomena. We, for instance, observed that formulation of figurative meanings follow more or less similar pattern across human languages – the secondary meanings deriving from source domains. As long as the source domains are common in many human\'s environment, we found it plausible for certain multiword expressions to spontaneously duplicate between several human languages. Academically, our study has demonstrated how multiword expressions, which duplicate between several languages, can be studied using primary data, corpora, documentary review and observation. In particular, the study has designed a framework for studying sources of the expressions and even terminologies for describing the phenomenon. What\'s more, the study has collected a number of expressions that duplicate between Kiswahili and English languages, which other researchers can use in similar studies.

Яскравий діяч українського національного руху, Є. Чикаленко, увійшов в історію, як талановитий публіцист, громадський діяч, політик та меценат. Його біографія уже ставала предметом досліджень низки наукових праць. Метою даної статті є дослідити вклад Євгена Харлампійовича в розвиток українського села. Основним джерелом для аналізу стала його епістолярна спадщина. Життя в селі було важливим етапом у біографії Є. Чикаленка. Після проблем із поліцією йому довелося деякий період перебувати у власному маєтку під наглядом. Саме в цей час Євген Чикаленко проводив плідну працю по дослідженню нових методів обробки землі та господарювання. Експериментував на власній землі з т. зв. чорним паром — способом обробітку землі, який сприяв боротьбі з посухою та збереженню вологи. Пізніше Є. Чикаленко опублікував низку брошур, де викладав увесь отриманий досвід. Видання друкувались українською мовою в стилі звичайної розмови із селянами та були оцінені широкою публікою та фаховою критикою. Окрім цього, значні кошти Євген Харлампійович виділяв на потреби селян, доводячи свої власні слова, що любити України можна не тільки до глибини душі, а й до глибини кишені. ; Яркий деятель украинского национального движения Е. Чикаленко вошел в историю как талантливый публицист, общественный деятель, политик и меценат. Его биография уже становилась предметом исследований ряда научных трудов. Целью данной статьи является исследовать вклад Евгения Харлампиевича в развитие украинского села. Основным источником для анализа стало его эпистолярное наследие. Жизнь в селе была важным этапом в биографии Евгения Чикаленко. После проблем с полицией ему пришлось некоторый период находиться в собственном имении под надзором. Именно в это время Евгений Чикаленко проводил плодотворный труд по исследованию новых методов обработки земли и ведения хозяйства. Экспериментировал на собственной земле с т. н. черным паром — методом возделывания земли, который способствовал борьбе с засухой и сохранению влаги. Позже Е. Чикаленко опубликовал ряд брошюр, где излагал весь полученный опыт. Издания печатались на украинском языке в стиле обычного разговора с крестьянами и были оценены широкой публикой и профессиональной критикой. Кроме этого, значительные средства Евгений Харлампиевич выделял на потребности крестьян, подтверждая свои собственные слова, что любить Украину можно не только до глубины души, но и до глубины кармана. ; Eugene Chikalenko, a bright figure of Ukrainian national movement, went down in history as a talented publicist, public figure, politician and philanthropist. His biography has already been subjected to study in a number of scientific papers. The purpose of this study is to investigate Chikalenko's contribution in the development of the Ukrainian village. The main basis of the analysis is Chikalenko's epistolary inheritance. Life in the country was a very important stage in his biography. After having problems with the police, he had to spend a certain period of time under surveillance in his own estate. It was the time when Eugene Chikalenko worked productively researching new methods of land cultivation and farming management. He experimented on his own property with fallow lands, a method of land cultivation, which helps to cope with drought and preserve moisture. Later E. Chikalenko published a series of brochures, in which he gave an account of all the experience he had gained. The brochures were published in Ukrainian and were written in a form of a dialogue with peasants. The publications were appreciated by the general public and professional critics. Moreover, Eugene Chikalenko allocated considerable funds for the needs of peasants, thus confirming his own words, that one can love Ukraine not only the bottom of one's heart, but also to the bottom of one's pocket.

Делается попытка рассмотреть трактовки и аллюзии В.И. Модестова в его оценке стоического наследия. Проанализированы работы ученого, посвященные образам Сенеки и Марка Аврелия. Несмотря на некоторые противоречия их идей, В.И. Модестов вдохновляется этими римскими стоиками. Автор приходит к заключению, что В.И. Модестов, рассматривая примечательные стороны учения и жизни этих римских стоиков, актуализирует проблему духовных скреп российского общества в условиях модернизации 70-80-х гг. XIX в. ; The article deals with the interpretation and allusions of V.I. Modestov in his assessment of the Stoic heritage. The works of the scholar devoted to the images of Seneca and Marcus Aurelius are analyzed. Studying the Reflections of Marcus Aurelius, V.I. Modestov draws attention to the humanistic principle of his philosophy. Thoughts of Aurelius are full of respect for people, severity to his own deeds, a constant imperative duty. The Emperor did not find vain glory or wealth precious, tending to the ideals of goodness, justice, patience, courageous humanity, and even rising to the Christian self-sacrifice and forgiveness of the enemy. There is, however, a reasonable question: why is the emergence of such an extraordinary ruler, a sage on the throne, as if embodying the Platonic ideal of a model ruler, did not save the Roman Empire from destruction? This, according to historians, is the uniqueness of the historical situation of II century AD and the period of Emperor Marcus Aurelius. On the example of the ancient ruler, we see the relentless action of historical law, which even an enlightened and exalted person cannot break. Acting contrary to the course of the historical process, like Marcus Aurelius did, they only make it more rapid. Contoured by V.I. Modestov, the image of the Roman emperor is the goodness of his virtues. He is wise, just, humane. The subject of mutual love, he, however, allowed the persecution of Christians. Trying to justify the "idol", the historian believes that Marcus Aurelius did not initiate it, because he inherited these political "guidelines". However, this is why one cannot fully justify Marcus Aurelius, because he could somehow mitigate the plight of Christians, but did nothing for it. The contradiction of the internal and external sentiments of the Emperor indirectly casts a shadow on Stoicism itself, which, according to V.I. Modestov, represents a doctrine with a narrow social background that has no chance of a moral revolution in ancient Roman society. A similar situation is observed with the famous educator of Nero, Roman Stoic philosopher Lucius Annaeus Seneca the Younger. Turning to his letters to Lucilius, V.I. Modestov notes that despite the moral decline of the Roman society at the time of Seneca, the Roman Stoic ideas have a special depth and intensity of pursuit, they have a great spiritual potential. However, the historian finds that the Stoicism of the Roman philosopher cannot give life and revive the society of the time. V.I. Modestov believes that Stoicism leads its followers to moral perfection, but because of extreme rationalism and individualistic orientation it is unacceptable to society ready to accept the irrational tenets of Christianity. However, discrepancies, inconsistencies of the Stoicism doctrine and the Christianity principles do not stop V.I. Modestov in his admiration of the images of the ancient sages, and he calls for his contemporaries to do the same. The author concludes that V.I. Modestov, by considering the remarkable aspects of the life of the Roman Stoics and their doctrines, updated the moral issues in the context of the problems of Russian society of the 1870s and 1880s.

Пафос всего творчества Николая Рубцова служит идее сохранения России в единстве ее природы, традиций, национального духа. Созданное поэтом метафизическое пространство «русского духа» наполнено природными ландшафтами, людьми, исторической памятью. В нем перекликаются предки и потомки, мертвые и живые, призванные беречь это пространство. Главное вместилище соборного русского духа в поэзии Рубцова «родная окрестность», которую надо полюбить и жалеть, хранить и помнить. С трепетным волнением и раньше многих Рубцов заговорил об «экологии русского духа». Все, где «дышит русский дух», знаменитый ли Ферапонтов монастырь или изба в безвестном северном захолустье, «звуки музыки печальной» или полотна Левитана вызывает в нем живейшее сопереживание и душевное сочувствие. В отличие от Есенина, Рубцов не видел прямой угрозы деревне в городской цивилизации отчасти потому, что уже во многом случилось поглощение деревни городом, отчасти из-за того, что появились новые угрозы военного и техногенного характера уже для всей человеческой цивилизации. Более того, в знаменитом рубцовском образе «звезды полей» выражается горький и в то же время светлый «пафос сохранения» городов. Поэт не акцентирует различий между «первой» природой естественной, и «второй», то есть окультуренной человеком. Мало того, он стремится найти равновесие между обществом и природным естеством. Рубцов не провозглашает есенинское «проклятье силе паровоза», для него паровоз чуть ли не живое существо, связующее его с родиной. Полагая, что природа и цивилизация могут существовать в равноправной гармонии, он хотел бы примирить их между собой. И, вместе с тем, в одном из его стихотворений железнодорожный состав, несущийся среди миров, подобен гоголевской тройке, но уже на новом витке истории еще более стремительном и опасном.The emotional content of Nikolay Rubtsov's poetic works serves the idea to maintain Russia in the unity of its nature, its traditions and national spirit. The poet created a certain metaphysical space of the "Russian spirit" which is fullid with wild landscapes, historical recollections and people; within this space everything is interdependent, i.e., the dead and the alive, the ancestors and the descendants, whose duty is to save the abovementioned space. The home of the conciliar Russian spirit, according to Rubtsov, is "one's vicinage" which one has to love, to feel compassion for and constantly to remember. Rubtsov was the first to speak about the "ecology of Russian spirit" with some degree of solemn excitement. Everything where there is Russian spirit, whether it is a famous monastery founded by St.Ferapont or an unknown hut in the middle of nowhere (in some Northern region), or paintings by Levitan, or "some sad music tunes", excites his tumult and compassion. Unlike Esenin, Rubtsov did not see urban civilization as a direct threat to the village, partly because the absorption of villages by cities has already happened, partly because of the emergence of new threats of military and industrial character to all the human civilization. Moreover, the famous Rubtsovsk «star fields» expresses bitter and still bright «pathos to save» cities. The poet does not highlight differences between the so-called «first» nature the natural one, and the "second" nature the one cultivated by man, moreover, he tries to find a balance between the society and nature in its first meaning. If Esenin proclaimed "a curse to the strength of a locomotive", Rubtsov sees this locomotive is almost a living being, connecting him with his homeland. He wanted to reconcile nature and civilization, believing that they can exist in equal harmony. However, in one of his famous poems the train rushing among the worlds resembles Gogol's "troika" with the one exception it is on a new, more rapid and dangerous stage in history.

Penelitian ini dilatarbelakangi oleh kesenjangan antara aturan dengan fakta di masyarakat tentang penyelenggaraan pengumpulan sumbangan. Undang–Undang Kesejahteraan sosial (untuk selanjutnya disebut UUKS) mengatur pengumpulan sumbangan hanya boleh dilakukan oleh perorangan, kelompok, masyarakat, lembaga pemasyarakatan sedangkan Perseroan Terbatas (untuk selanjutnya disebut PT) belum jelas diatur. PT Sumber Alfaria Trijaya (untuk selanjutnya disebut PT SAT) menyelenggarakan pengumpulan sumbangan. Tujuan penelitian ini adalah untuk mengetahui dan memahami apakah PT yang bergerak di bidang perdagangan dapat melaksanakan kegiatan pengumpulan sumbangan serta untuk mengetahui dan memahami bagaimana pertanggungjawaban PT dalam pelaksanaan program sosialnya sebagai pelaku penyelenggara pengumpulan sumbangan. Jenis penelitian yuridis normatif, yakni menjelaskan kebenaran suatu permasalahan dengan logika keilmuan hukum dari sisi normatifnya. Pendekatan yang digunakan yaitu pendekatan perundang-undangan, dan konsep. Analisis yang digunakan dalam penelitian ini menggunakan penalaran preskriptif. Hasil pembahasan menunjukkan bahwa mengenai pertanggungjawaban PT SAT terhadap kegiatan pengumpulan sumbangan dikaitkan dengan Pasal 1 Angka 6 UUKS disimpulkan bahwa status PT belum tertulis jelas dalam kategori pelaku penyelenggara pengumpulan sumbangan. Apabila ditelaah, PT termasuk kelompok sehingga PT SAT memenuhi persyaratan sebagai pelaku penyelenggara pengumpulan sumbangan. Pertanggungjawaban PT SAT terhadap perannya sebagai penyelenggara pelaku pengumpulan sumbangan adalah mendonasikan sumbangan kepada yayasan-yayasan terpercaya. PT SAT juga mempunyai kewajiban membagikan bantuan kepada yayasan–yayasan tersebut. Bantuan diberikan berupa barang seperti pembangunan rumah singgah untuk anak penderita kanker di Yayasan kasih Anak Kanker indonesia, Penyaluran 30.000 pasang sepatu sekolah di Yayasan Kick Andy. Tanggung jawab PT SAT kepada masyarakat adalah memberikan laporan secara berkala di media nasional maupun lokal baik cetak maupun online. Laporan tersebut dapat diakses di website www.alfamartku.com dan akun twitter @donasi_ku Kata Kunci: Pertanggungjawaban, pengumpulan sumbangan, pelaku penyelenggara Abstract This research is motivated between the rules to the facts in the community about the organization of the collection of donations. Law - Social Welfare Act (for later calledUUKS) organize the collection of donations should only be done by individuals, groups, communities, prisons while Company Limited (for later called PT) have not been clearly set. Alfaria Trijaya Resources (for later called PT SAT) organized a donation collection. The purpose of this research is to know and understand whether PT engaged in trade can perform activities of collecting donations and to know and understand how accountability PT in the implementation of social programs as a principal organizer of the collection of donations. Kind of normative juridical research, which explains the truth of a problem with the logic of the normative legal scholarship. The approach used that approach to legislation, and concepts. The analysis used in this study using a prescriptive reasoning. Results show that the discussion about accountability PT SAT for donation collection activities related to Article 1 point 6 UUKS concluded that the status of the PT has not written clearly in the category of perpetrators organizers donation collection. If we analyze, PT including a group that PT SAT to meet the requirements as a principal organizer of the collection of donations. Accountability PT SAT to his role as an organizer actors donation collection is donated to foundations reliable. PT SAT also has an obligation to distribute aid to those foundations. Assistance is provided in the form of goods such as construction of shelters for children with cancer in the love of the Child Cancer Foundation Indonesia, Distribution of 30,000 pairs of school shoes at Kick Andy Foundation. PT SAT responsibility to society is to provide regular reports on the national and local media, both print and online. The report can be accessed at the website and twitter accountdonasi_ku www.alfamartku.com Keywords: Responsibility, collecting donations, actors organizers

Penelitian ini bertujuan untuk (1) mengetahui nilai-nilai apa saja yang terkandung dalam satua Naga Lolok milik Gedong Kirtya Singaraja, Bali, (2) mengetahui kaitan nilai-nilai yang ada dalam satua Naga Lolok milik Gedong Kirtya Singaraja, Bali dengan pembelajaran, (3) mengetahui manfaat nilai-nilai yang terkandung dalam satua Naga Lolok. Penelitian ini berupa penelitian deskriptif kualitatif. Subjek penelitian ini adalah satua Naga Lolok sedangkan objeknya adalah nilai-nilai yang terkandung dalam satua Naga Lolok dan kaitannya dengan pembelajaran. Pengumpulan data dalam penelitian ini menggunakan metode dokumentasi. Hasil penelitian ini adalah (1) nilai-nilai yang terkandung dalam satua Naga Lolok adalah nilai pendidikan, nilai keindahan, nilai kultural atau budaya, nilai moral/nasihat, nilai religius, miwah sosiologis. Diantara semua nilai-nilai tersebut ada salah satu nilai yang dibagi lagi menjadi 18, yaitu nilai pendidikan. 18 nilai tersebut adalah nilai pendidikan karakter. Dalam satua Naga Lolok ini ditemukan 12 nilai pendidikan karakter, yaitu religius, jujur, toleransi, disiplin, kerja keras, kreatif, demokratis, rasa ingin tahu, bersahabat/komunikatif, gemar membaca, peduli sosial, dan tanggung jawab. (2) kaitan nilai dengan pembelajaran ialah,diantara semua nilai-nilai tersebut, ada salah satu nilai yang prasida diterapkan saat pembelajaran di sekolah. Nilai tersebut adalah nilai pendidikan, karena nilai pendidikan tersebut terdapat nilai pendidikan karakter, yang bisa diterapkan untuk membangun karakter bangsa para siswa. Seperti yang sering digunakan dalam Rencana Pelaksanaan Pembelajaran (RPP). (3). Manfaat nilai-nilai dalam satua Naga Lolok yaitu, semua nilai-nilai yang terkandung dalam satua tersebut sangat bermanfaat. Karena di dalam nilai-nilai tersebut kita bisa tahu mana yang baik dan tidak untuk dilakukan dan diterapkan dalam kehidupan ini.Kata Kunci : Nilai-nilai, Satua Naga Lolok, Pembelajaran This research has some purposes (1) to know the values in the folklore entitled "Naga Lolok" which was created by Gedong Kirtya Singaraja, Bali, (2) to know the relation of the values in the folklore to teaching – learning process, (3) to know the advantages of the values in the folklore. This research is in form of descriptive qualitative research. The subject of the research is "Naga Lolok" folklore, while the object is the values which can be taken from the folklore and the relation to the teaching - learning process. To collect the data, this research uses documentation method. The results of this research are: (1) the values of the folklore entitled "Naga Lolok" are the values of education, beauty, culture and tradition, moral/advice, religious, and sociology. Among thosev values, there is a vause which can be divides into eighteen, that is the value of education. Those eighteen values are the value of character education. In the folklore of "Naga Lolok", twelve values of character education is found, those are: religious, honest, tolerance, discipline, hard work, creative, democratize, curiosity, friendly/communicative, love to read, social, and responsibility. (2) the relation of the values to the teaching – learning process are among of all values which is there in the folklore, there is one value that can be implemented in teaching learning process in school. The value is education values, because in the value of education, there is character education values which can be implemented to build students character of nationalism. Like what can be found often in Lesson Plan. (3) The advantages of the values in the "Naga Lolok" folklore are all of the values in the story are very good, because we are able to know which one is good and bad to do and which one is right or wrong from the story that can be used or implemented in this lifekeyword : Values, Folklore Naga Lolok, Teaching – learning process

Se analiza la posición de dos juristas trialistas respecto de la Política. Una posiciónes crítica, en el sentido de asociar la Política al poder, la arbitrariedad, la discrecionalidad y al marginar a ese ámbito las cuestiones de justicia, que no forman parte del Derecho para el positivismo. Mientras que el trialismo incorpora en el mundo jurídico la dimensión axiológica, analizable científicamente, lo que asegura la idoneidad y la igualdad. La otra posición es menos crítica con la Política y la plantea como una superación del Derecho en la convivencia y el amor. La Política permite comprensión, participación, comunicación, de las que suele carecer el Derecho, tanto más si es mera normatividad. La posición del pensamiento complejo, que llama a no anular ni reducir una posición en la otra, sino a una convivencia dialógica de antagónicos en una unidad que los integre, puede llamar a complementar estas dos posiciones en la unidad de la ciencia de la transdisciplinariedad, ya que el problema del ser humano no puede ser abordado por disciplina alguna de manera aislada. La ciencia de la transdisciplinariedad podrá entonces coordinar los aportes de cada una de las ciencias con miras a solucionar el problema del destino humano. ; Se analisa a posição de dois juristas trialistas respeito da Política. Uma posição é crítica, no sentido de associar a Política ao poder, a arbitrariedade, a discricionariedade e ao marginar a esse âmbito as questões de justiça, que não formam parte do Direito para o positivismo. Enquanto que o tribalismo incorpora no mundo jurídico a dimensão axiológica, analisável, cientificamente e assegurando a idoneidade e a igualdade. A outra posição é menos crítica com a Política e a expões como uma superação do Direito na convivência e o amor. A Política permite compreensão, participação, comunicação das que sole carecer o Direito, tanto mais se é mera normatividade. A posição do pensamento complexo, que chama a não anular nem reduzir uma posição na outra, mas a uma convivência dialógica de antagónicos em uma unidade que os integre, pode chamar a complementar estas duas posições na unidade da ciência da transdisciplinaridade. Devido a que o problema do ser humano não pode ser abordado por disciplina alguma de maneira isolada. A ciência da transdisciplinaridade poderá então coordenar os aportes de cada uma das ciências com miras a solucionar o problema do destino humano. ; This article analyzes the position of two legal points of view regarding politics. One of the positions is critical, in the sense of associating politics with power, arbitrariness, discretion and marginalizing issues of justice, i.e., issues which are not part of law according to positivism. On the other hand, trialism incorporates axiological dimensions, the scientific analysis in the legal world, and ensures adequacy and equality. The second position is less critical of politics and sees it as an improvement of law in terms of coexistence and love. Politics allows understanding, participation, communication, features which law often lacks, even more so if it is mere regulations. The position of complex thinking, which suggests neither negating nor reducing a position into another, but a dialogical coexistence of antagonists in a unit that integrates them, proposes complementing these two positions in the unity of the science of transdisciplinarity. Since the human problem cannot be tackled by any discipline in isolation, the science of transdisciplinarity will be able to coordinate the contributions of each of the sciences in order to solve the problem of human destiny.

The construction of a political community is often explained by a process founded on the emergence of feelings of solidarity between individuals. Such solidarity is the result of a common history, of a culture, of a language or even of a political project or of values shared by all components of the social body. It is often the result of deepening relationships between people and of the discovery of the Other and of its status as an alter ego. Collective identity, where it exists, is above all a question of affection, even friendship, between fellow citizens. At the European level, the transition of multiple demoi to a single European demos could also be seen as a double process. Firstly, it would be a vertical process of attachment to the European project, to its values and symbols. Secondly, it would be a horizontal process in which sentiments of friendship between European citizens are strengthened. The narrative that Europe has chosen to promote in recounting its own history is a narrative of friendship between peoples and of bridges successfully crossed. It is a narrative of reconciliation, solidarity and recognition of the other and of differences. However, political history as well as the history of political ideas teaches us that the formation of a unified social body is not always founded on positive sentiments and love between compatriots, and even that that is quite rare. The body politic is also the product of historical turmoil, wars and armed combats of all kinds. It is built on hostilities, even hatreds, as much as upon friendship. It is a defence mechanism leading men to join together and unite, not necessarily because they have any mutual regard but because they are attempting to jointly protect what is dear to them. Indeed, since Thomas Hobbes and theories of the Social Contract, a number of writers have underlined the crucial role played by insecurity and fear in the emergence of feelings of belonging . This reasoning, often used to explain the formation of national identities and the structuring of modern States, appears to us to be equally useful when applied to the European Union. The progressive application of Community projects for internal security and integrated management of external borders provides a new context for such questions. On the basis of this suggestion, we analyse in the following pages the impact of Community policies directed against illegal immigration on the emergence of a "community of Europeans ». In fact, it seems to us that in posing the question of controlling the Union's external borders, illegal immigration also poses the question of symbolic and mental borders defining the conditions for belonging to a particular political order. It provides an identification principle for defining the contours of the body politic. In the pages that follow, we explore the hypothesis that the European integrated management project for the Union's external borders cannot be entirely reduced to a policy for managing migratory flows, but that it must also be seen as a politically constructed discourse on the dangers weighing on Europe. This policy encourages a distinction between «them» and «us» which contributes to the process of forging a European political community on the basis of an emotion, namely anxiety concerning, or even fear of, the Other. In a situation in which a culturally or politically homogeneous whole has not been created, Europeans thus find themselves united and sharing a sense of solidarity as a consequence of a shared feeling of collective insecurity.

Norwegian peacekeeping operations abroad operate under different conditions than civil water supply in Norway. It may be poor access to drinking water of satisfactory quality, there is a greater daily intake of water and that the composition of personnel is not a cross-section of the population in Norway. In the present work it is examined whether or not the groundwater in Maimanah and in Kabul, Afghanistan has a satisfactory water quality, as well as if the limits set in the Civil Norwegian Drinking Water Regulations is appropriate. Civilian Norwegian laws and regulations within the food area is not enforceable abroad, but the Norwegian Armed Forces (NAF) chooses to deal with the regulations governing. The fieldwork related to this master consisted in withdrawal of water samples from wells in connection with military camps where there is deployed Norwegian military forces in Afghanistan. The water was analyzed for the determination of 59 different elements using ICP-MS (Agilent 8800 Triple quadrupole ICP-MS) to identify the content of inorganic elements in groundwater. Microbiological parameters were not considered in the present work. Theoretical part of this thesis was a risk assessment in two parts. The first part was to calculate the inherent adaptive properties of Drinking Water Regulations when consuming 10 liters of drinking water per day, no time limit defined. Drinking water should have values corresponding limits in the regulations, as well as values corresponding limit value plus 50%. The second part of the risk assessment was to use the results from the chemical analyses, and assess whether this water would pose a health risk when consuming 10 liters a day, no time limit. Work shows that groundwater from KAIA, Kabu,l in an amount of 10 liters a day, may not be used as drinking water approved under the Drinking Water Regulations. However, groundwater from Maimanah, Faryab, in an amount of 10 liters a day, may be used as drinking water approved under Drinking Water Regulations. Norske fredsbevarende operasjoner i utlandet opererer under andre forutsetninger enn sivil vannforsyning i Norge. Det kan være dårlig tilgang på drikkevann av tilfredsstillende kvalitet, det er et større daglig inntak av drikkevann samt at sammensetningen av personell ikke er et tverrsnitt av populasjonen i Norge. I denne masteroppgaven er det undersøkt om grunnvann i Maimanah og i Kabul, Afghanistan har en tilfredsstillende drikkevannskvalitet, samt om sivile norske grenseverdier ("Drikkevannsforskriften") er hensiktsmessig. Sivile norske lover og forskrifter innen næringsmiddelområdet er ikke rettskraftige i utlandet, men Forsvaret velger å forholde seg til regelverket som styrende. Feltarbeidet i tilknytning til denne masteren bestod i uttak av vannprøver fra brønner i tilknytning til militær leire hvor det er deployert norske militære styrker i Afghanistan. Vannet ble analysert for bestemmelse av 59 ulike elementer ved bruk av ICP-MS (Agilent 8800 Triple Quadrupole ICP-MS), for å kartlegge innholdet av uorganiske grunnstoffer i grunnvannet. Vurderinger av mikrobiologiske parametre ligger utenfor denne oppgaven. Teoretiske delen av oppgaven var en todelt risikovurdering. Første del var å regne på de iboende adaptive egenskapene til Drikkevannsforskriften ved et inntak på 10 liter drikkevann per dag, ingen tidsbegrensning definert. Drikkevannet skulle ha verdier tilsvarende grenseverdiene i forskriften, samt verdier tilsvarende grenseverdien pluss 50 %. Den andre delen av risikovurderingen gikk ut på å benytte analyseresultatene fra feltarbeidet, og vurdere om dette vannet ville utgjøre en helserisiko ved et inntak på 10 liter om dagen, ingen tidsbegrensning. Arbeidet viser at grunnvann fra KAIA, Kabul ikke vil kunne benyttes som drikkevann, i en mengde på 10 liter om dagen, godkjent i henhold til Drikkevannsforskriften. Grunnvann fra Maimanah, Faryab vil kunne benyttes som drikkevann i en mengde på 10 liter om dagen, godkjent i henhold til Drikkevannforskriften. ; M-PV

The navy of the legendary Knights of St. John, Defenders of the Faith, depended on the harbour in Dockyard Creek, where from 1530 they built, moored and serviced their galleys. The dramatic defence of this tiny bastion and ultimate repulsion of the Ottoman Sultan Suleyman in 1565 was a significant event in European history. When tobacco was introduced into the Mediterranean circa 1600 Malta was already a cosmopolitan culture. Not self sufficient in basic, let alone luxury items, the residents relied on imports. The Knights had an alternative supply base in Sicily to support the annual expedition against Muslim corsairs, however they negotiated various periods of truce for trade purposes, mostly with the Barbary States - on condition the Barbary ships would not enter the Malta harbour flying a Turkish flag. Attracted to Malta by commercial opportunities sailors, merchants and other petty traders, mainly French, Sicilian, Italian and Greek settled with Maltese brides. Between 1625 and 1650, 32.3 % of marriages in the Porto Salvo parish in Valletta were with foreign grooms. A variety of pleasurable diversions were available to all freemen in the maritime community whether they were residents, sailors, or traders. The government granted licences for the sale of liquor and tobacco. In a French publication (de Nicolay 1586) there is a reference 'How to recognise prostitutes on several Mediterranean Islands'. An illustration shows a 'Woman of Malta' veiled from head to toe with only her face visible. Her other obvious charms are outlined by the drapery. The number of slaves in Malta during the seventeenth and eighteenth centuries was in the region of 2,000-2,500 at any one time, made up of 40-45% Moors, the rest being Turks, Jews or Negroes. Ashore the slave population provided labour for construction and maintenance work; aboard, chained to their oars and unable to move around the vessel they plugged their nostrils with tobacco to avoid the stench of foul bilges and suffered ten or twelve hours of exhausting work. Back on land some slaves worked as water vendors or take-away chefs operating at charcoal stoves on street corners. From the middle of the seventeenth century they so excelled at their skill in brewing coffee that 'the Knights themselves and all other persons of quality' went every morning to the slaves' prison to enjoy the taste of their coffee. In 1653 the Inquisitor Federico Borromeo reported that, after being brought to Malta as slaves, some 'strolled along the streets of Valletta under pretext of selling merchandise, spreading among the women and simple-minded persons any kind of superstition, charms, love-remedies and other similar vanities'. Until the mid nineteenth century Dockyard Creek was the allotted berth for military vessels. It was still being used for that purpose in the first quarter of the twenty-first century when the popularity of cigarettes ousted the fashion for clay pipes. Moving with the times the proposed construction of a yacht marina in Dockyard Creek at the beginning of the twenty-first century initiated an Archaeological Impact Assessment. The practical outcome of this was a test excavation in March 2002 by a team of diving archaeologists directed by Dr Timothy Gambin. The excavation was carried out in close collaboration with the Superintendence of Cultural Heritage and was also supported by the Department of Classics and Archaeology at the University of Malta. The smoking related artefacts described here will eventually form part of Dr Gambin's excavation publication. ; peer-reviewed