This is an excerpt from the contentThe Khmer Rouge Tribunal is charged with prosecuting senior leaders and those most responsible for mass crimes committed in Cambodia during the 1970s. It has a unique structure as a court formally embedded in the Cambodian domestic system but with international participation by the UN. Under the agreement between Cambodia and the UN, the Tribunal has been composed of both local and international judges. On July 19, 2007, the prosecutors submitted a list of five (...) persons to the Tribunal’s co-investigating judges and requested that they be indicted and brought to trial.The current volume III of a series of volumes in this collection provides for the final trial evidence submitted by the co-lawyers for civil parties and the final closing statements by the co-prosecutors as of 2009 in the trial of Kaing Guek Eav , chairman of Tuol Sleng prison, Security Center 21 where at least 12,272 ‘enemies of the revolution’ were sent to be “smashed” . T. (shrink)
Luca M. Possati, Jean Grondin, Paul Ricoeur ; Aurore Dumont, François Dosse et Catherine Goldenstein, Paul Ricoeur: penser la mémoire ; Paul-Gabriel Sandu, Gert-Jan van der Heiden, The Truth of Language. Heidegger, Ricoeur and Derrida on Disclosure and Displacement ; Paul Marinescu, Marc-Antoine Vallée, Gadamer et Ricoeur. La conception herméneutiquedu langage ; Witold Płotka, Saulius Geniusas, Th e Origins of the Horizon in Husserl’s Phenomenology ; Delia Popa, Annabelle Dufourcq, La dimension imaginaire du réel dans la philosophie de Husserl ; (...) Maria GyemantDenis Seron, Ce que voir veut dire. Essai sur la perception ; Christian Ferencz-Flatz, Hans Friesen, Christian Lotz, Jakob Meier, Markus Wolf, Ding und Verdinglichung. Technik- und Sozialphilosophie nach Heidegger und der Kritischen Th eorie ; Bogdan MincăLarisa Cercel, John Stanley, Unterwegs zu einer hermeneutischen Übersetzungswissenschaft. Radegundis Stolze zu ihrem 60. Geburtstag ; Denisa Butnaru Johann Michel, Sociologie du soi. Essai d’herméneutique appliquée ; Ovidiu Stanciu, Jan Patočka, Aristote, ses devanciers, ses successeurs. Trad. fr. Erika Abrams ; Mădălina Diaconu, Emmanuel Alloa, Das durchscheinende Bild. Konturen einer medialen, Phänomenologie. (shrink)
Anlässlich des Jubiläumsjahres 2008 werden Strukturanalogien zwischen der Musik des französischen Komponisten Olivier Messiaen und der Mystik des Flamen Jan van Ruusbroec anhand des X. Satzes aus den „Vingt Regards sur l'Enfant-Jésus" aufgezeigt, der dem „Blick des Geistes der Freude" gewidmet ist. Wie in Ruusbroecs „Zierde der geistlichen Hochzeit" finden sich in der Musik pneumatologische Bildmetaphern wie die des Tanzes, der Jagd, aber auch Übereinstimmung im Ausdruck der Freude und der Einigkeit des Geistes mit dem Vater und dem Sohn. Über (...) seine charakteristischen Farbklänge ist es Messiaen gelungen, sogar die ruusbroecsche Rede vom Minnebrand des Geistes in der Seele musikalisch umzusetzen und dem Geist der Weisheit und der Wahrheit musikalisch Ausdruck zu verleihen. Auf diese Weise trägt zeitgenössische Musik bei, das Geheimnis des Heiligen Geistes tiefer zu erfassen.On the occasion of the Messiaen jubilee 2008, this article shows analogue structures between the Music of the French composer Olivier Messiaen and the mysticism of the Flemish theologian Jan van Ruusbroec . My examination is based on the X. movement of Messiaen's "Vingt Regards sur l'Enfant-Jésus", which is dedicated to the "Vision of the Spirit of Joy". Like Ruusbroec's "Adornment of the Spiritual Marriage", the music of Messiaen contains pneumatological metaphors like the dance and the hunt, but is also accords with Ruusbroec's work in expressing the joy and unity of the Holy Spirit with the Father and the Son. Through his characteristic sound-colours, Messiaen even succeeds in musically expressing what Ruusbroec describes as the Spirit's "firebrand of love" within the soul and in giving the Spirit of wisdom and truth a musical form. This demonstrates how contemporaneous music can contribute to a deeper understanding of the mystery of the Holy Spirit. (shrink)
This paper aims at presenting the work of Dutch architecture Hans van der Laan through a comparison with the Renaissance architect Leon Battista Alberti by stating the similarity of the role assigned to proportion in architectural design by both architects. In particular, the study will show how both Van der Laan and Alberti understood proportion and the perceptive and aesthetic values of proportioned forms as the result of an intellectual appreciation.
The paper aims at drawing the main lines of a reflection about architectonic space, starting from the comparison between two hypothesis, as much as ever different: Theodor Lipps’ spatial aesthetics and Hans van der Laan’s elemental theory. The emphasis given by both authors to the intersection between directions and way, but also to the mutual subordination between thing and space, allows to rewrite the obituary of architecture as a spatial art, according to which the Modern Style has turned the spatiality (...) into its specular visibility, into the spaciousness, into the indefinite continuity of the Bigness. (shrink)
Both Hegel and Whitehead endeavored to develop a philosophy that was comprehensive. Yet there is little direct contact from the one to the other. This makes any comparison a creative venture. George R. Lucas, Jr. has found the appropriate forum for meeting such a challenge. In 1984 he organized an international symposium on Hegel and Whitehead at Fordham University, and this book contains a selection of the papers presented. The result is appropriately dialectical. Some, like E. E. Harris, argue that (...) in essence Hegel and Whitehead, despite the difference in vocabulary, are saying the same thing. And George Kline concludes that "what for Hegel is the concept's reconciling mediation of contradictory opposites is for Whitehead the concrescent occasion's reconciling conversion of exclusion". In a similar vein Ernest Wolf-Gazo discovers a parallel between Hegel's negation and Whitehead's contrast. Others stress the differences, and opt for one to the prejudice of the other. Klaus Hartmann claims that Hegel's type of explanation is more successful than that of Whitehead; Tom Rockmore suggests that Hegel's self-reflexive moment is more thoroughgoing than anything Whitehead advances; and J. N. Findlay looks at Whitehead from the perspective of Hegel's Philosophy of Nature. In contrast Ivor Leclerc concludes that Whitehead's was "the greatest attempt after Kant to provide a solid and secure foundation for scientific theory and the knowledge of nature" ; and Jan Van der Veken prefers Whitehead's more open and humble interpretation of God and Creativity to Hegel's arrogance. A third group of papers, like John Smith's "The Meaning of Religious Experience" and Curtis Carter's "On Aesthetic Symbols" explore the diversity while remarking on the relative advantages of one or the other on this feature or that. (shrink)
This article concentrates on a number of publications such as Marcel Gauchet, Le Désenchantement du monde. Une histoire politique de la religion, Paris, Gallimard 1984. Luc Ferry, L'homme-Dieu ou le sens de la vie , Gianni Vattimo, Credere di credere, Garanti Editore 1996. Gabriel Ringlet, Evangile d’un libre penseur. Dieu serait-il laïque? Paris, Albin Michel 1998. All these books are concerned with the theme of secularization. Gauchet's eminal book sees Christianity as “the religion of the exit of religion”. This means (...) that Christianity itself has been the main influence in changing the very relationship between the Infinite and the finite, between God and the world. In stressing the divine Transcendence, the world becomes fully autonomous. Ferry recognizes the impact of Christianity on contemporary culture. Christianity is not just the religion of the incarnation of God; it is also the religion of the divinization of man. According to Ferry, contemporary humanism has many transcendental traits which are derived from its roots in Christianity. The author thinks that there is large support for the idea that Christianity and contemporary humanism are not so opposed to oneanother as many have thought. It might rather be the case that those two phenomena are sides of the same coin, at a different period of critical awareness. It would follow from this that religion can only survive if it takes far more seriously the challenges addressed by it by contemporary humanism, and starts to see in it not so much its opposite as its ally. All this is the result of a major shift in the very meaning of the word “God” in Christianity as the religion of the Incarnation. (shrink)
In 1714, the Dutch scholar Willem Jacob's Gravesande published a theoretical essay on how to optimize the air-pump. Although his paper did not attract much attention, there was one important supplier of air-pumps who knew about it: the Leiden instrument maker Jan van Musschenbroek. 's Gravesande and he cooperated intensively between 1717 and 1742. Among other things, this cooperation resulted in two new air-pump designs to replace Musschenbroek's own models. A closer analysis of's Gravesande's influence on Musschenbroek's repertoire reveals that (...) the various changes were not inspired by the theory of the air-pump. Commercial and practical considerations were much more important than theoretical reflections, even though both approaches aimed at the same goal: a fast and handy air-pump. (shrink)