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Der Krieg als eine besondere Form des Konflikts
Sebastian Schneider
Trajectoires , 2011,
Abstract: Comme le montrent les débats politiques et scientifiques actuels, la notion de guerre ne décrit pas uniquement une condition, mais a des implications normatives larges. Dans les situations de guerre, l’interdiction générale de tuer est en partie levée ou limitée. Afin d’éviter toute instrumentalisation politique et arbitraire de la notion de guerre, il faut repenser les critères de distinction entre la notion de guerre et les autres formes de conflit. Cet article se propose d’évoquer les réflexions philosophiques ainsi que politiques sur le thème de la guerre et critique le manque de réflexion sur la distinction entre la notion de guerre et les autres formes de conflits. Wie sich an aktuellen politischen und wissenschaftlichen Debatten zeigen l sst, ist der Begriff des Krieges nicht nur eine reine Zustandsbeschreibung, sondern hat auch weitreichende normative Implikationen. Im Krieg ist das ansonsten generelle T tungsverbot partiell aufgehoben oder eingeschr nkt. Um den Begriff nicht einer willkürlichen politischen Instrumentalisierung zu übergeben, muss über Kriterien zur Abgrenzung von Krieg und anderen Formen des Konflikts nachgedacht werden. Der Artikel wirft einen Blick auf die Besch ftigung der Philosophie und Politikwissenschaft mit dem Thema Krieg und kritisiert die mangelnde Abgrenzung des Krieges zu anderen Konfliktformen.
The return of religion  [cached]
S. Griffioen
Koers : Bulletin for Christian Scholarship , 2011, DOI: 10.4102/koers.v76i1.7
Abstract: Religion is back in Philosophy as a respectable subject. Part 1 first charts what MacIntyre, Taylor and Derrida have meant in this regard. Subsequently, it turns to the Enlightenment to determine what constituted the breakthrough. It is found that even where the Enlightenment gave maximum room to religion i.e. as a civic religion and as “religion of the heart”) it still excluded a constitutive relation to a transcendent revelation. Part 2 centres on the religion-faith distinction in reformational philosophy. Similar to the Enlightenment, religion is understood as part of human nature. However, human nature itself is conceived as intrinsically religious and depending for its light on revelation. Secondly, “religion” in this context also encompasses idols and religious substitutes. Thus, it directs attention to shopping malls, football stadiums, health policy, et cetera, as possible contexts of a return of religion. Examples show that this has become a popular approach. However, most of the publications surveyed fail to distinguish between an “analogical” and a “pistically qualified” use of religion, and are open to exaggerations (the shopping mall and football stadiums as temples, etc.). At this junction, the relevance is shown of the religion-faith distinction as well as of Elaine Botha’s theory of metaphors. The epilogue offers an integration of parts one and two.
Die Behandlung gewaltt tiger psychisch Kranker - eine Spezialaufgabe der forensischen Psychiatrie?  [PDF]
Schanda H
Journal für Neurologie, Neurochirurgie und Psychiatrie , 2005,
Abstract: Die Behandlung psychiatrischer Patienten war in den letzten Jahrzehnten des 20. Jahrhunderts durch grundlegende Reformen gepr gt: ffnung der bis dahin zum gr eren Teil geschlossen geführten Anstalten, drastische Reduzierung der Zahl psychiatrischer Betten bei gleichzeitiger Verkürzung der durchschnittlichen Dauer station rer Behandlung, Umverteilung der Ressourcen, Dezentralisierung, Ausbau der ambulanten Versorgung, verst rkte gesetzliche Kontrolle der Psychiatrie bei der Ausübung von Zwang. Diese Ver nderungen machten jedoch eigene Behandlungseinrichtungen für psychisch kranke Straft ter erforderlich, die früher meist gemeinsam mit allen anderen Patienten auf geschlossenen Stationen psychiatrischer Krankenh user versorgt wurden. Als Folge dieser Entwicklung entstand zunehmend die Auffassung, da mit Aggressivit t und Gewaltt tigkeit psychisch Kranker zusammenh ngende Behandlungsaspekte prim r in die Kompetenz der forensischen Psychiatrie fallen, obwohl z. B. in sterreich derzeit ungef hr 1/3 aller zurechnungsunf higen Straft ter auf allgemeinpsychiatrischen Abteilungen behandelt wird. Diese Patienten leiden überdurchschnittlich h ufig an schweren, oft chronischen Verl ufen schizophrener Psychosen. Weitere typische Merkmale sind hohe Raten von comorbidem Substanzmi brauch, fehlende Krankheitseinsicht, Non-Compliance, h ufige (unfreiwillige) station re Vorbehandlungen und in der Vorgeschichte Drohungen bzw. Aggressionshandlungen. Dies sind zum gr eren Teil aber auch die Merkmale jener Patienten, die unfreiwillig in Spitalsbehandlung gelangen. Daher sind die Grunds tze forensisch-psychiatrischer Therapie auch für alle in der Allgemeinpsychiatrie T tigen von Bedeutung: Kenntnis der Risikofaktoren, umfassende Informationsweitergabe, auf die Kompensierung der wesentlichen Risikofaktoren zielende, eher direktive Interventionen, ausreichend lange Behandlungsdauer im Fall station rer Aufnahmen, konsequente medikament se Behandlung. Voraussetzung ist allerdings das Bewu tsein, da zu den Aufgaben der Psychiatrie auch die Beeinflussung einer etwaigen krankheitsinh renten Gef hrlichkeit bzw. die Verhinderung von Gewaltt tigkeit geh rt. Sie ist die unverzichtbare Basis jeder suffizienten Behandlung "schwieriger" Patienten.
Understanding the anatomy of religion as basis for religion in education
JL van der Walt
HTS Theological Studies/Teologiese Studies , 2011,
Abstract: This article sprung from previous structural analyses of religion as onticity, but went somewhat further by placing more emphasis on encounters with the numinous as the core of religion, as well as on the dynamic character of religion. In doing so, this analysis methodologically transcended the limitations of a structuralist view of religion. The post-structuralist approach that was followed, assigns greater prominence to the interpretive and constructivist activities of the actors involved in religious experience. Application of this expanded view of religion to the South African Policy on Religion and Education (2003) demonstrated that the Policy caused a break between the various facets of religion education and resultantly disrupted the wholeness of religion education.
Understanding the anatomy of religion as basis for religion in education
Johannes L. van der Walt
HTS Theological Studies/Teologiese Studies , 2011, DOI: 10.4102/hts.v67i3.924
Abstract: This article sprung from previous structural analyses of religion as onticity, but went somewhat further by placing more emphasis on encounters with the numinous as the core of religion, as well as on the dynamic character of religion. In doing so, this analysis methodologically transcended the limitations of a structuralist view of religion. The post-structuralist approach that was followed, assigns greater prominence to the interpretive and constructivist activities of the actors involved in religious experience. Application of this expanded view of religion to the South African Policy on Religion and Education (2003) demonstrated that the Policy caused a break between the various facets of religion education and resultantly disrupted the wholeness of religion education. How to cite this article: Van der Walt, J.L., 2011, ‘Understanding the anatomy of religion as basis for religion in education’, HTS Teologiese Studies/Theological Studies 67(3), Art. #924, 7 pages. doi:10.4102/hts.v67i3.924
Symbolism in Religion: Ricoeurian Hermeneutics and Filipino Philosophy of Religion  [PDF]
Allan Cacho
Kritike : an Online Journal of Philosophy , 2007,
Abstract: In the study of the Filipino thoughts on religion, there are two important features of religion to consider in order to formulate a method that is suitable for the study of Filipino philosophy of religion. First, man experiences an encounter with the sacred, and this is called a religious experience. And this causes him to believe or to assent, and specifically, this is called faith. And second, symbols are used in expressing religious experience.
Religion in Eastern Europe  [cached]
Michael S. Jones
Journal for the Study of Religions and Ideologies , 2003,
Abstract: Religion in Eastern Europe, Paul Mojzes and Walter Sawatsky, eds.
Culture as Religion and Religion as Culture in the Philosophy of Lucian Blaga  [cached]
Michael S. Jones
Journal for the Study of Religions and Ideologies , 2006,
Abstract: Mircea Eliade, the renowned scholar of Romanian origin, wrote that Lucian Blaga was the greatest Romanian philosopher of all time. Blaga was intensely interested in both culture and religion as areas of philosophical investigation. Blaga’s philosophy proposes a metaphysics that explains the origin of culture and its unrivaled significance to humanity. His philosophy also endeavors to explicate the relationship between culture and religion. Blaga finds that religion is a cultural product, but does not view this as a detriment to religion. On the contrary, according to Blaga, it is the very fact that religion is an expression of cultural creativity that gives religion its beauty. This article will introduce Blaga’s philosophy of culture and his philosophy of religion, explain the relationship between them, and show that Blaga accorded high honor to both.
Culture as Religion and Religion as Culture in the Philosophy of Lucian Blaga
Michael S. Jones
Journal for the Study of Religions and Ideologies , 2006,
Abstract: Mircea Eliade, the renowned scholar of Romanian origin, wrote that Lucian Blaga was the greatest Romanian philosopher of all time. Blaga was intensely interested in both culture and religion as areas of philosophical investigation. Blaga’s philosophy proposes a metaphysics that explains the origin of culture and its unrivaled significance to humanity. His philosophy also endeavors to explicate the relationship between culture and religion. Blaga finds that religion is a cultural product, but does not view this as a detriment to religion. On the contrary, according to Blaga, it is the very fact that religion is an expression of cultural creativity that gives religion its beauty. This article will introduce Blaga’s philosophy of culture and his philosophy of religion, explain the relationship between them, and show that Blaga accorded high honor to both.
Epilepsy and religion
Khwaja Geeta,Singh Gurubax,Chaudhry Neera
Annals of Indian Academy of Neurology , 2007,
Abstract: This study has focused on the interplay between epilepsy and religion. A total of 100 patients in the age range of 15-84 years were included in the study. The duration of epilepsy in these patients ranged from 1-35 years. The majority (66%) had generalized seizures and good to complete seizure control (77%). Regarding social/religious beliefs, 6% of the patients attributed their epilepsy to the curse of God and 14% saw their affliction as a form of punishment for bad deeds committed in the current or past life. Epilepsy was regarded as contagious by 13%. After the onset of epilepsy, 7% of the subjects became skeptics and less religious, while 29% became more religious. Only 2% reported mystic experiences. There was, however, no significant impact of the duration of epilepsy or seizure type on the pattern of religiosity. In 44 cases with symptomatic epilepsy, no definite correlation was observed between the lesion site and laterality and the religious temperament. Delay in seeking treatment and poor compliance due to false religious beliefs, ignorance, and superstition was observed in 33%. However, all religious beliefs were not maladaptive and overall, 80% cases felt that religion had helped them in coping with epilepsy.
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