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Telling, talking about and writing on experiences of migration, war and flight, means in processto create a space of protection. Also in an inner sense, influencing emotions and feeling of life, or fromthe perspective from outside, watching, what is happening to others: with empathy, migration isunderstood as life changing happening. It is internal sense an from the perspective from outside withempathy a changing event and, communicated with one another, harbors the chance of belonging,placeless and free. When the telling of the others begins, we change and with our imagination reality ischanging.
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This comparative study will thus serve the scholarly purposes of articulating a multifaceted critique of Smith’s work while offering a corrective to his theory of religion through a turn to Bataille. More broadly, it commends further attention to Bataille by students of religion, for the field of religious studies stands to be invigorated by Bataille’s provocative, deliriously lucid writings. Following the example of Bataille, I will formulate grounds for resisting the rationalist mode in religious studies as exemplified by Smith, inquiring into the possibilities presented by shifting the register of religious studies from Smith’s privileged ratio-scientific concepts - for example, objectivity, distance, reason, conservation, accumulation, knowledge, and futurity - to those that Bataille puts forward in his theory religion: excess, experience, eroticism, expenditure, destruction, violence, and the present moment. I will argue that the (usually implicit) values connected with these respective approaches must be discerned and considered in thinking about how to theorize religion. There is, I believe, much to commend thinking more frequently and intensely in a Bataillean experimental register.
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The academic discipline of the history of religions is intrinsically interdisciplinary, and perhaps in a position to contribute particularly useful insights to the dialogue across academic boundaries. This essay is intended to present a very thin slice of cultural responses to our contemporary condition, and to suggest a few possible resources for analysis of them.
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Why then should we be interested in the Jaina tradition and its relations with the West? First, the numbers do not give an accurate picture of the importance of Jainism. Jains like Anju Jain, former co-CEO of Deutsche Bank, are influential in the world of business and trade. In India, Jains both male and female are much more likely to be literate than their Hindu compatriots. The Jain tradition is rich and beautiful, both in the historical and contemporary perspective. Jains have made central contributions to Indian culture. In Indian philosophy they sought to position themselves in the middle ground between the “one-sided” views of other schools.
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We often wonder: What are the limits of religious tolerance? Why can we be very open to the idea of tolerance, as a principle, and still, when it comes about our own family/actions, to be, in many cases, intolerant?1 What is the difference between the idea of tolerance and its particular application? And why, so many times, we are tolerant in words, and intolerant in practice? Why does this difference occur? And why are we showing indifference when we should implicate ourselves and make a difference? Yes, we play with notions, but we actually do this in everyday life.
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Youth across the Kurdistan Region of Iraq (KRI) are consistently an influential generational cohort that contributes to progressive and evolving visions of Kurdishness. Not only are they impacting the nature of Kurdish identity through their activism and shrewd use of social media, but they are also moving toward a more critical views of patriarchal nationalism (Kurdayetî) and challenging gender norms. In the past half century, the KRI has become the locus of Kurdish nationalism, which has acted as a means of entrenching patriarchal, clientelistic, and patrimonial attitudes in the name of the national and Kurdish struggle against the Iraqi state. More recently, this patriarchal nationalism has become increasingly fragmentary, promoting a sense of disconnect and apathy within society, since the political elite has reduced Kurdayeti to a tool used to loosely legitimize their diminishing claims to power. This approach by the political elites has failed to create a united and consistent shared sense of belonging in society for a largely adolescent and youth cohort. Kurdish leaders continue to use past glories, struggles, successes, and achievements to maintain power, even as their current policies no longer feasibly represent or entice the evolving interests of a substantially youthful population.
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The foundations of the Kurdistan Region of Iraq (KRI) were laid in 1991 and what started as a form of de facto autonomy became official in 2005, being enshrined in the new Iraqi constitution. This brought major changes to how Kurdish people were socialized in the newly established Kurdish region. A new generation was born in this decisive period during the 1990s that has now grown up to be citizens of the Kurdistan Region and Iraq, with the cohort of people under the age of thirty constituting most of the country. The systematic changes of governance in Kurdistan and Iraq in 1991 and 2003 have led to a situation in which the members of this cohort were politically socialized much differently than their parents.
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Schopenhauer’s concept of the will-to-life was transformed by one of his main disciples, Philipp Mainländer, in his Philosophy of Redemption (1876) into the will-to-death, preceding Freud’s investigations regarding the death drive in Beyond the Pleasure Principle (1920). The post-Schopenhauerian conception that non-being is preferable to being anticipates Cioran’s discussion of suicide from A Short History of Decay (1949) and his vision of the “catastrophe” of birth from The Trouble with Being Born (1973). If, from a Nietzschean perspective, Cioran’s obsession with death is a symptom of passive nihilism, from an extreme-contemporary perspective, his pessimistic thanatophilia may resonate with our anxious crepuscular mentality, prefiguring contemporary Antinatalism.
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Since his work of youth (On the Inner Dialogue) Mihai Şora proposes the act of dialogue as an essential, self-producing state of the human being. Dialogue involves equality in dignity and alterity and the discovery of alterity as a revelation of the world as a structure of potentialities or openings of the me-you type, characterized by reciprocity. The me-you dialogue and the inner dialogue, the communion or the generalized dialogue, are at the same time an ethical commitment of the partners practicing openness and reciprocity, the foundations for freedom and for the awareness of our position in relation to the world. Dialogue produces the occupation of the inner space of the being as voice of the being and at the same time assuming of the outer space as discursiveness, as permanence of acts of being and acting together. Communion as an emotion thus edifies not only the subject participating in the dialogue but also a new entity, the communion itself, an affective perhaps agapic composition. Starting from here, we aim to explore the philosophy of dialogue of Mihai Şora as a theoretical background for a structuring the methodology of a dialogical counselling or philosophical practice aimed at elucidating and relating the subject to the outside world as an autonomous act of the self that is exercised in communion as co-author and giver of meaning.
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Rhetorics of Letters written to Ceausescu by Dorin Tudoran Letters written to Ceausescu by Dorin Tudoran represent a way to express the negative attitude towards the totalitarian communist system in Romania. The structure of the letters reveals the author’s unique style. The detected style is an argumentative one, where the logical open argument is always announced. The author uses the sentence to communicate with the reader. Thus, the sentence, in the greatest number of cases, is simple, although the inversion can often be observed too. The composite sentence is distinguished by its complexity. Still, the subordinate clauses are more often used than the coordinate ones. The letters are written in a combined style (administrative official style and the belletristic one) which generates an easy, expressive, and coherent exposure.
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The new center of gravity of the world, the Indian Pacific region, is the subject of this article. “Free and Open Indian Pacific Policy”, adopted by the USA in 2017, is on the foreign policy agenda. By addressing the geopolitical, geoeconomics and geostrategic importance of the region, it will be explained why the USA has implemented this policy. The fact that the competition between China and the US in the global system can result in war is the subject of the article that the dual containment strategy applied to the Soviet Union during the Cold War period and it is a geopolitical area that has gained importance in the context of the alliance relations established with the countries in the region. The importance of the geographical area will be evaluated from the US perspective.
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The beginning of the 21st century was faced with the demands of the technical revolution 4, environmental problems and ensuring sustainable development. This situation is caused by the extremely rapid growth of the human population and the enormous use of natural resources. At the same time, over the past three years, the COVID-19 pandemic has slowed down the countries' economic development. To restore countries' economies, Recovery and Sustainability Plans have been proposed. The report aims to show and analyze the challenges facing the construction industry regarding the implementation of the National Development and Sustainability Plan.
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