Academic literature on the topic 'Order of Universalist Comrades'
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Journal articles on the topic "Order of Universalist Comrades"
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Polyakova, N. L. "Global sociology. Basic research strategies. Part I. Universalist approach." Moscow State University Bulletin. Series 18. Sociology and Political Science 25, no. 4 (February 12, 2020): 154–74. http://dx.doi.org/10.24290/1029-3736-2019-25-4-154-174.
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The global sociology was formed at end of the XXth century — at the beginning of the XXIth century. It consists of a great number of sociological theories belonging to different sociological traditions with different methodological approaches. These theories have a common object field and a common vision of sociological problems which need to be analyzed. The aim of the article is to clarify and to give a theoretical structure to the object field of the global sociology as a specifie research sphere. This specifie sphere of sociological research has its own systemic character due to the unity of the object field. The object field of the global sociology is formed, first, by the processes which have shaped the contemporary global world and second, by the structure and order of this global world. The theoretical and methodological analysis of the theories which make up the global sociology shows that these theories can be divided into two large groups. The first group is formed by theories based on a universalist approach and a universalist vision of the actual global order. The universalist sociological perspective is rooted in the Enligtenmeht social philosophy, in the theories of development of classical sociology, in the original impulses of theories of modernization and Westernization. The uniting principle of all the mentioned theories is the common vision of the contemporary world as the one universal social space which to one extent or other transcends both concrete societies and nation-states. This large group of theories can be subdivided in two subgroups. The first subgroup of universalist theories views the contemporary global world with its order as a result of some original impulses of development of modernity. These impulses are being realized as the universal global order. The article analyzes the sociological theories of I. Wallerstein and A. Giddens as examples of such universalist theories. The second subgroup is formed by theories of globalization which are based on the analysis of the processes of digitalization, networking and also of new basic “mobilities” which are shaping a new global morphology of the space of “flows”. The theories of M. Castels, J. Urry and U. Beck are the examples of such universalis theories. The article also analyzes a global sociological universalist discourse which conceptualizes the global order through “theories of empire”.The Part I of the article is dedicated to universalis theories of global sociology. The Part II is dedicated to the second large group of theories of the contemporary global sociology. These theories are based on the civilization approach which views the contemporary world as a set of civilizations.
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Drerup, Johannes. "Global Citizenship Education, Global Educational Injustice and the Postcolonial Critique." Global Justice : Theory Practice Rhetoric 12, no. 01 (April 1, 2020): 27–54. http://dx.doi.org/10.21248/gjn.12.01.230.
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This contribution develops a defence of a universalist conception of Global Citizenship Education (GCE) against three prominent critiques, which are, among others, put forward by postcolonial scholars. The first critique argues that GCE is essentially a project of globally minded elites and therefore expressive both of global educational injustices and of the values and lifestyles of a particular class or milieu. The second critique assumes that GCE is based on genuinely ‘Western values’ (e.g., in the form of a conception of human rights or conceptions of rationality or the self), which are neither universally accepted nor universally valid and therefore unjustly forced on members of non-Western cultures and societies. GCE, according to this critique, is assumed to be another version of the educational justification of a hegemonic and unjust global Western regime. The third critique focuses on the epistemological preconditions of GCE. It assumes that GCE relies on a particular, culturally embedded ‘Western epistemology,’ which perpetuates historically grown global educational and epistemic injustices by dominating and subjugating alternative epistemological approaches. With respect to the first critique I argue that it is to a certain extent sociologically plausible, but wrong when it is applied to the educational and political legitimacy of GCE. The second critique overestimates the consensus within the ‘Western tradition’ and underestimates the transnational dissemination of universalist ideals and values as well as its own reliance on universalist validity claims. I argue that in order to provide a plausible criticism of historically grown global educational and political injustices, it is imperative for GCE to integrate central insights provided by the postcolonial critique, without giving up on universalist ideals and values. The third critique is, according to my argumentation, based on flawed epistemological assumptions, which do not withstand critical scrutiny. Instead of identifying epistemic and scientific claims as the expressions of a particular ‘culture’ or geographical location (the ‘West’), I defend the position that philosophical and scientific research should ideally be conceived as a democratic and universalist project, whose emancipatory potential can only be realized on the basis of a universalist epistemology.
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Sheng, Michael M. "Response: Mao and Stalin: Adversaries or Comrades?" China Quarterly 129 (March 1992): 180–83. http://dx.doi.org/10.1017/s030574100004128x.
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In my view, the fundamental disagreement between Garver and me i, the estimation of the nature of the CCP-Moscow relationship, personalized in the relations between Mao and Stalin. Garver believe, that Stalin regarded Mao as a “dissident communist” who frustrated Stalin's intention to sacrifice the CCP's revolutionary interest; in order to meet the need for Soviet security. In the decade after 1935, Garver continues to argue in his comment, Mao “repeatedly deviate[d] from Comintern line and ultimately emancipate[d] the CCP from Moscow's control.” Therefore, Stalin had good reason to distrust Mao. If the CCP-Moscow radio communication had not been disrupted, Stalin could have prevented Mao from launching a successful coup at the Zunyi Conference, Garver says in his China Quarterly article. After finding some evidence of Stalin's willingness to supply the CCP with weapons, Garver states that “our estimates of Mao's willingness to antagonize Stalin must be adjusted.” To Garver, the Mao-Stalin relations were utilitarian in nature, just like those between Stalin and Chiang Kai-shek – they were all each other's “fishes.” Given the discrepancy between the Soviet security need and the CCP's revolutionary interests, Garver's depiction of the relationship between Mao and Stalin leaves the impression that they were adversaries, rather than comrades.
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Baumeister, Andrii. "The idea of modern and the Western tradition. Article 2." Sententiae 12, no. 1 (June 27, 2005): 152–76. http://dx.doi.org/10.31649/sent12.01.152.
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The Enlightenment invented a new unique format for philosophical thinking, turning philosophy into a force that affects the real world. The author calls for recognition of the productive forces of the Enlightenment, which appear as defenders of rational transparency and intellectual honesty. By rejecting the teleological context and focusing on formal aspects, Enlightenment ideas lead to a loss of connection with concrete reality and the purpose of actions. The last decades have seen a revival of the classical tradition, but there are difficulties in understanding the physical order and its relationship with the moral order. The author agrees with the criticism of the Enlightenment project, but opposes the rejection of any universalist project in general. Considering value pluralism as a result of the late Enlightenment, the author points out that the universalist project is opposed by various forms of relativism. It is in this context that tradition should resume its role.
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Casanova, José. "Cosmopolitanism, the clash of civilizations and multiple modernities." Current Sociology 59, no. 2 (March 2011): 252–67. http://dx.doi.org/10.1177/0011392110391162.
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The article examines the three alternative conceptions of the emerging global order with special reference to the place and role of the world religions in that order. (1) Cosmopolitanism builds upon developmental theories of modernization that envision this transformation as a global expansion of western secular modernity, conceived as a universal process of human development. Secularization remains a key analytical as well as normative component. Religions that resist privatization are viewed as a dangerous ‘fundamentalism’ that threatens the differentiated structures of secular modernity. (2) Huntington’s conception of the ‘clash of civilizations’ maintains the analytical components of western modernity but stripped of any universalist normative claim. Modernity is a particular achievement of western civilization that is grounded in the Judeo-Christian tradition. The world religions are the continuously vital core of what are essentially incompatible civilizations doomed to clash with one another for global hegemony. (3) The model of ‘multiple modernities’ is presented as an alternative analytical framework that combines some of the universalist claims of cosmopolitanism, devoid of its secularist assumptions, with the recognition of the continuous relevance of the world religions for the emerging global order.
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Kondurov, Viacheslav. "Political Theology of International Law: Methodological Facets and Borders." Sotsiologicheskoe Obozrenie / Russian Sociological Review 20, no. 1 (2021): 50–71. http://dx.doi.org/10.17323/1728-192x-2021-1-50-71.
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The article investigates the possibility of applying political theology as a specific methodological approach to international law. As the key theses of political theology were originally formulated by C. Schmitt in the context of national law acting in a homogeneous environment, political theology discourse in the modern philosophy of international law is mainly related to the universalist projects of global law based on an analogy with national law. The first of such strategies, the expansionist strategy, presupposes the construction of global order by the world hegemon. The second, the cosmopolitan strategy, assumes that international law can be built on the basis of an ongoing process of discussion of the global order foundations by the widest possible range of actors. Both of these strategies charm “eternal peace” and are nourished by a common messianic spirit and, therefore, are utopian. However, Schmitt’s international law legacy offers an atypical non-universalist and anti-messianic view on international law as a heterogeneous global legal order based on spatial concepts. Despite the fact that the application of political theology to this kind of order is difficult, it shall not be excluded for several reasons. The pluralistic structure of the heterogeneous order can be seen as a katechon that holds back the end of history. Finally, the political theology of international law can be applied to analyze the historical transformations of the international legal order.
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Rebrovick, Tripp. "A Queer Politics of Touching: Walt Whitman’s Theory of Comrades." Law, Culture and the Humanities 16, no. 2 (January 10, 2017): 313–31. http://dx.doi.org/10.1177/1743872116688181.
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This article explores the concept of political and legal regimes of touching by analyzing Walt Whitman’s poems that envision a new political order founded on comradeship – a distinct kind of friendship characterized by physical intimacy. Whitman’s “Calamus” poems, I argue, demonstrate that touching is a political act. This study resists treating Whitman anachronistically as a “homosexual” and argues that comradeship as he understands it represents a model of queerness that can challenge the recent anti-social turn in queer theory.
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Barakhovich, P. N. "Polar Navigator Ivan Tolstoukhov." Bulletin of Irkutsk State University. Series History 43 (2023): 4–15. http://dx.doi.org/10.26516/2222-9124.2023.43.4.
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The article discusses such a little-known episode of the development of the Arctic as the voyage of Ivan Tolstoukhov and his comrades from Novaya Mangazeya to the mouth of the Pyasina River in order to go around the Taimyr (to pass the most difficult part of the Northern Sea Route). The circumstances of the campaign are poorly investigated and almost nothing is known about the identity of the navigator. Also in historiography, there are different opinions about the path of Tolstoukhov and his comrades (in particular, M. I. Belov believed that they managed to bypass Taimyr by sea). Therefore, in order to establish the route of the explorer and reconstruct his family ties, the article studied a significant body of documentary sources that were not introduced into scientific circulation, stored in the RSNA (St. Petersburg) and RSAA (Moscow). The work establishes that Ivan Tolstoukhov was able to swim to the lower reaches of the Pyasina and, after an unsuccessful attempt to go around Taimyr, died in the Yenisei Bay on the way back. In addition, the article puts forward a hypothesis about the connection of the navigator with the wealthy trading family of the Turukhansk Tolstoukhovs, who originated from the settlement of Veliky Ustyug.
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Wolters, Leonie. "Lost in Anti-Imperialist Translation." Cromohs - Cyber Review of Modern Historiography, no. 26 (June 4, 2024): 158–70. http://dx.doi.org/10.36253/cromohs-14558.
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This article uses translation analytically in order to address the issue of context. This can be elusive in global intellectual history, especially when the ideas at stake claim to be valid anywhere, with no regard to circumstances. Examples are drawn from the oeuvre of the universalist Indian thinker M. N. Roy in order to argue that his ‘contingent contexts’ of personal political circumstances and tactical decisions can illuminate historical arguments, as well as positing that contexts were not merely what Roy operated in, but also what he operated with.
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PARAMORE, KIRI. "LIBERALISM, CULTURAL PARTICULARISM, AND THE RULE OF LAW IN MODERN EAST ASIA: THE ANTI-CONFUCIAN ESSENTIALISMS OF CHEN DUXIU AND FUKUZAWA YUKICHI COMPARED." Modern Intellectual History 17, no. 2 (July 6, 2018): 527–42. http://dx.doi.org/10.1017/s1479244318000240.
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How and why are universalist modes of political thought transformed into culturally essentialist and exclusionary practices of governance and law? This article considers this question by analyzing the interaction between Confucianism and liberalism in East Asia. It argues that liberalism, particularly as it was used in attacking Confucianism, was instrumental in embedding ideas of cultural particularism and cultural essentialism in the emergence of modern political thought and law in both China and Japan. Both Confucianism and liberalism are self-imagined as universalist traditions, theoretically applicable to all global societies. Yet in practice both have regularly been defined in culturally determined, culturally exclusivist terms: Confucianism as “Chinese,” liberalism as “British” or “Western.” The meeting of Confucian and liberal visions of universalism and globalism in nineteenth-century East Asia provides an intriguing case study for considering the interaction between universalism and cultural exclusivism. This article focuses on the role of nineteenth-century global liberalism in attacks upon the previous Confucian order in East Asia, demonstrating the complicity of liberalism in new, culturally essentialist and particularist constructions of governance and law in both China and Japan.
Books on the topic "Order of Universalist Comrades"
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Kellner, Menachem, and David Gillis. Maimonides the Universalist. Liverpool University Press, 2020. http://dx.doi.org/10.3828/liverpool/9781906764555.001.0001.
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Maimonides ends each book of his legal code, the Mishneh torah, with a moral or philosophical reflection, in which he lifts his eyes, as it were, from purely halakhic concerns and surveys broader horizons. This book analyse these concluding paragraphs, examining their verbal and thematic echoes, their adaptation of rabbinic sources, and the way in which they coordinate with the Mishneh torah's underlying structures, in order to understand how they might influence our interpretation of the code as a whole — and indeed our view of Maimonides himself and his philosophy. Taking this unusual cross-section of the work, the book concludes that the Mishneh torah presents not only a system of law, but also a system of universal values. It shows how Maimonides fashions Jewish law and ritual as a programme for attaining ethical and intellectual ends that are accessible to all human beings, who are created equally in the image of God. Many reject the presentation of Maimonides as a universalist. The Mishneh torah especially is widely seen as a particularist sanctuary. This book shows how profoundly that view must be revised.
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Roessler, Philip, and Harry Verhoeven. Comrades Go to War. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190611354.003.0012.
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This chapter traces the trajectory from the unbearable no-man’s-land of waiting for the inevitable to the outbreak of conflict on August 2, 1998, and the ensuing first weeks of fighting. The failure of Joseph Kabila to mediate between his father and James Kabarebe cleared the last obstacle for the bellicose thrust on both sides to take full force. It details how both Kabila and Kagame sought to obtain the support of the regional bellwether, the MPLA, which fretted over the likelihood of an imminent resumption of the Angolan civil conflict with UNITA. Frantic shuttle diplomacy between Kinshasa, Kigali and Luanda underlined how much the unraveling of the domestic post-liberation order was intimately connected to the reconfiguration of regional order. While Kabarebe launched, his audacious air drop in Bas and counted on his intelligence officials to acquire Angola’s green light for Rwanda's Blitzkrieg, desperate Kabila emissaries wrote Luanda a blank check. The MPLA waivered for a long time, ultimately sending its mechanized brigades and air force to the rescue of the Mzee. The intervention transformed the initial lightning assault into a protracted war and marked the definitive rupture in the Pan-Africanist coalition that had assembled to overthrow Mobutu.
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Mass ). Church of the Redeemer (Chelsea. Order of Services for the Days of the Christian Year: Specially Observed by the Universalist Church. Creative Media Partners, LLC, 2018.
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Order of Services for the Days of the Christian Year: Specially Observed by the Universalist Church. Creative Media Partners, LLC, 2023.
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A theological and universal history, describing heaven, earth and hell in panoramic order: Also, a memorial of the three great powers, God, man and the devil, with proof positive of the origin of sin, of Satan, and of evil spirits being a refutation of universalist theology ... [Saint John, N.B.?: s.n.], 1994.
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Roessler, Philip, and Harry Verhoeven. Kabila’s Pre-Emptive Strike. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190611354.003.0011.
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The final three weeks before the outbreak of the Great African War between comrades are detailed in this chapter. Its examines “Plan A,” a conspiracy involving the RPF, its Ugandan allies and a motley crew of disillusioned Congolese politicians. This coalition of the willing would in August 1998 be recycled into the Rassemblement Congolais pour la Démocratie (RCD) rebellion but was originally meant to dislodge Kabila directly from the presidential palace. However, the de facto coup plot never materialized as the paranoid Congolese president believed the warnings his closest associates were issuing; his expulsion order on July 28 would inevitably trigger war but saved him from a likely death in a sudden strike. While Kabila may have been physically surrounded by his comrades-turned-enemies, his position as head of state enabled him to publicly demand the foreign forces to leave, thus forestalling a coup—if at the cost of triggering Africa's worst war.
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Remes, Jacob A. C. Conclusion. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252039836.003.0008.
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This book has explored the tensions generated by disasters over issues of power and politics as well as the growth of the interventionist state during the Progressive Era. It has shown how Salemites and Haligonians crafted their disaster citizenship in response to the fire and explosion, respectively. Salem and Halifax were both cities of comrades before their disasters; in the wake of the fire and explosion, families, neighbors, friends, and coworkers had to rely on patterns and traditions of self-help, informal organization, and solidarity that they developed before crisis hit their cities. Survivors and their relievers differed in their experiences of order and disorder after each disaster. This conclusion first reflects on the movie The City of Comrades, and the three key insights it provides: the very existence of everyday solidarity practiced by ordinary people; this solidarity waits latently; the value of solidarity is not only material but also spiritual and emotional. It then discusses some lessons that the Salem and Halifax disasters offer for contemporary disaster relief.
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Bialecki, Jon. Anthropology, Theology, and the Problem of Incommensurability. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198797852.003.0010.
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This chapter argues that anthropologists and theologians cannot speak about the contributions that theology could make to anthropology without first discussing the two discipline’s relationship. Rejecting both genealogical accounts and universalist narratives that deny the historical and institutional specificity of either discipline, it sees theologians, anthropologists, and the people about whom they write as all being engaged in the same work. They are all struggling with immanent and virtual problems in the sense used by Gilles Deleuze. This means rejecting understandings of anthropology and theology as second-order accounts, however, and seeing theological and anthropological thought as just other ways of thinking the problem through, albeit ways that often more clearly index the underlying problem. The chapter illustrates this argument by showing similarities in anthropological, theological, New Atheist, and Mormon attempts to grasp what may be the twenty-first century’s greatest challenge: an incipient technical possibility of transcending our humanity.
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Wickham, Phil, and Amelia Watts, eds. Bill Douglas. University of Exeter Press, 2022. http://dx.doi.org/10.47788/qqit1688.
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This book examines the work and art of Bill Douglas, thirty years after his death. Douglas made only a small body of work during his lifetime: The Bill Douglas Trilogy, based on his deprived childhood in Scotland; and Comrades, his epic on the Tolpuddle Martyrs; but he is acknowledged by many as one of Britain’s greatest filmmakers. His films inspire a depth of passion in those that have seen them, and interest in his work has intensified over the years, both within the UK and overseas. This is the first work to examine Douglas’s life and career through archive material recently made available to researchers. Editors Amelia Watts and Phil Wickham have carefully selected a range of voices – both scholars and practitioners – to reappraise Douglas’s career from a variety of angles. The book raises important questions about Douglas’s status as an artist, and reflects on his struggles within the film industry of the 1970s and 1980s in order to consider the attendant difficulties of working within a collaborative and commercial medium such as cinema. The volume also explores the wider legacy of this film artist, through the collection on moving image history he assembled with Peter Jewell, which became the foundation of the Bill Douglas Cinema Museum. It will appeal to film students and scholars, and the small but committed group of general readers who are interested in Douglas’s work. The book has a foreword by the renowned filmmaker and critic Mark Cousins, who, like many other contemporary directors, is a great enthusiast for Douglas’s work.
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Cooper, Brittney C. The Problems and Possibilities of the Negro Woman Intellectual. University of Illinois Press, 2018. http://dx.doi.org/10.5406/illinois/9780252040993.003.0006.
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This chapter returns to the question of what it means to be a Black woman intellectual by interrogating the claims in an article in Ebony Magazine in 1966 called “Problems of the Negro Woman Intellectual.” Given the ferment of racial crises in the 1960s, this chapter argues that much like the transitional period of the 1890s, the transition from Civil Rights to Black Power was marked by a tension over the roles that Black women would play, not only as political activists, but as intellectual leaders. Thus Harold Cruse’s Crisis of the Negro Intellectual erased a long and significant history of Black women’s intellectual labor in order to sustain his narrative of racial crisis. What really seems to be in crisis are the terms of Black masculinity. Cooper reads Toni Cade Bambara’s book of essays The Black Woman as a critical corrective to Cruse’s assertions because The Black Woman presses the case for Black women’s centrality as thought leaders and public intellectuals in racial justice struggles, and Bambara and her comrades approach the same political moment as an opportunity for creativity around the articulation of new modes of what she terms “Blackhood” rather than embracing the narrative of crisis. This chapter makes clear that the struggle to be known and to have the range of Black women’s experiences properly articulated in the public sphere is a recurring struggle for Black women thinkers. At the same time, these women engage in a range of creative practices to make Black women’s lives legible in public discourse.
Book chapters on the topic "Order of Universalist Comrades"
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Hofstetter, Rita, and Bernard Schneuwly. "General Introduction." In The International Bureau of Education (1925-1968), 1–26. Cham: Springer Nature Switzerland, 2024. http://dx.doi.org/10.1007/978-3-031-41308-7_1.
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AbstractFirst, we show that the IBE, founded in 1925, can be considered as a matrix of educational internationalism. It became the first intergovernmental institution in education in 1929, and under the aegis of Piaget, it developed a more and more resolutely universal and universalist ambition. This orientation of the IBE sets the point of view adopted for the analysis of its history.We then forge theoretical tools based on the ongoing debate on the universal in order to proceed to a critical sociogenesis of the IBE’s ambitions and achievements within its relational network and the educational context of the twentieth century and we formulate our research questions.We finally present the five parts which make up the book, each representing a particular point of view on the IBE’s history, written thanks to the rich archival heritage which is briefly described. A brief conclusion highlights some contradictions still present today which are then taken up in our general conclusion.
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Bellanca, Nicolò, and Luca Pardi. "Limiti alla crescita, universalismo e progresso sociale." In Studi e saggi, 113–26. Florence: Firenze University Press, 2020. http://dx.doi.org/10.36253/978-88-5518-195-2.11.
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The paradigm of limits to growth has been legitimized by important contributions, both scientific and philosophical. Although it has oriented the political program of the major ecological movements, its weakness is to be "negative" (placing constraints) and paternalistic (preaching to others what it would be right to do). We evaluate the weight of these criticisms by examining Ingrid Robeyns' recent refined version of it, according to which it would be efficient and right to put an upper limit on income and wealth. We then move on to criticize the universalist ideology that has always permeated the ecological paradigm, arguing that, ultimately, Humanity will be able to awaken and jointly face the ongoing crises. Evolutionary biology helps to account for the weakness of this approach: the human species reproduces by mixing conflict and cooperation on an individual and group level. Humans have always been divided into many tribes, which can collaborate, but which sometimes exist as they defend and affirm borders and identities. It is rather empty to imagine the ecumenical convergence of all humans on the same order of priorities. Finally, we distinguish between growth and social progress. We try to formulate a definition of progress that constitutes the premise for a more adequate narration of the story of our biosphere.
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Geheran, Michael. "Introduction." In Comrades Betrayed, 1–11. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501751011.003.0001.
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This chapter gives a vivid picture of what the Jews had to go through at the hand of the Nazis. It discusses what some Jewish veterans had to do to prove their “Germaness.” The chapter tries to understand the motives of the Jewish victims and what they did in order to cope with the circumstance they were in. It argues that Jewish veterans needed to orient themselves towards normative masculine identity, and and cultivated a distinctive manner of thinking and behaving, where courage, self-assertion, and endurance became the measure against which ideal manhood was evaluated. The chapter raises the question of the complexity of the Jewish identity during the time of the holocaust.
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"Women." In Maimonides the Universalist, edited by Menachem Kellner and David Gillis, 82–89. Liverpool University Press, 2020. http://dx.doi.org/10.3828/liverpool/9781906764555.003.0005.
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This chapter discusses the Book of Women (Sefer nashim), the fourth of the fourteen books of the Mishneh torah that deals with marital relations. It includes five sections of the Book of Women: Laws of Marriage, Laws of Divorce, Laws of Levirate Marriage and H. alitsah, Laws of the Virgin Maiden, and Laws of the Wayward Wife. It also refers to Isaac Klein, who explained the contents and order of the Book of Women, implying that Maimonides adopted a logical sequence that reflected the usual situation in life where marriage comes first, followed by divorce. The chapter suggests reasons why Maimonides ended the Book of Women with laws concerning the wayward wife. It cites the Book of Commandments, where Maimonides does not count warning one's wife as 'a religious duty.'
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"Judges." In Maimonides the Universalist, edited by Menachem Kellner and David Gillis, 277–302. Liverpool University Press, 2020. http://dx.doi.org/10.3828/liverpool/9781906764555.003.0015.
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This chapter concentrates on the Book of Judges (Sefer shoftim) as the fourteenth and final book of the Mishneh torah, as well as the last four-book division of laws governing behaviour among human beings. It includes five sections of the Book of Judges: Laws of the Sanhedrin, Laws of Testimony, Laws of the Rebellious Elders, Laws of Mourning, and Laws of Kings and their Wars. It also discusses the sections of the Book of Judges sections that deal with questions of how to order civil society and administer justice. The chapter analyzes the final segments of the Book of Judges, which deal with matters that had not been considered part of halakhah before Maimonides. It examines the reasons why Maimonides included the last two chapters in the Book of Judges, such as Maimonides' desire for symmetry between the beginning of the Mishneh torah and its end.
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"Knowledge." In Maimonides the Universalist, edited by Menachem Kellner and David Gillis, 14–39. Liverpool University Press, 2020. http://dx.doi.org/10.3828/liverpool/9781906764555.003.0002.
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This chapter describes the Book of Knowledge (Sefer hamada) as the most unusual of all fourteen books of the Mishneh torah, containing materials not ordinarily found in halakhic works. It covers the closing paragraph of the Book of Knowledge, which includes digressions to the opening paragraphs of the Mishneh torah, passages in Maimonides' Book of Commandments, including his discussions of love and knowledge of God, and of the patriarch Abraham. It also mentions Maimonides' explanation about the Book of Knowledge, in which it teaches that which one must know in order to make possible the fulfilment of the Torah's commandments. The chapter cites five sections of the Book of Knowledge that are considered relevant to an exposition of what must be known so that the commandments of the Torah may be properly obeyed. The sections compose of the Laws of the Foundations of the Torah, Laws of Idolatry, Laws of Moral Qualities, Laws of Torah Study, and Laws of Repentance.
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"6 Cuba’s World Order as Seen from Berlin to Sofia (1975–1980)." In Our Comrades in Havana, 118–45. Stanford University Press, 2024. http://dx.doi.org/10.1515/9781503639287-013.
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Lascurettes, Kyle M. "Birthing the Liberal International Order." In Orders of Exclusion, 164–207. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190068547.003.0007.
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Chapter 7 (“Birthing the Liberal International Order”) focuses on the American order project after the Second World War. It argues that there were actually two distinct American visions for order in the 1940s, a universalist global order vision—manifested in the United Nations system—and a smaller Western order vision—comprised of the Bretton Woods economic and NATO security systems. Observers often posit that these layers were complementary, representing an evolving but not contradictory strategy by the United States to build an inclusive and multilayered international order. By contrast, this chapter argues that this transition from global to Western order can be best explained by American leaders’ shifting threat perceptions during this critical period. While they began with a more inclusive global order vision, they soon shifted to a more exclusive and adversarial Western order idea as they became increasingly wary of the extraordinary threat posed by their former wartime ally, the Soviet Union. The Soviet threat is the most important causal force in explaining this shift in America’s ordering strategy, and the story of the liberal international order’s origins simply cannot be told without it.
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Khoury, Mona El. "Seeking paths to existence in Rachid Djaïdani’s Rengaine." In Reimagining North African immigration, 77–96. Manchester University Press, 2018. http://dx.doi.org/10.7228/manchester/9780719099489.003.0006.
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This chapter examines Rachid Djaïdani’sfilm Rengaine which, like his previous works, questions classification, eludes labels, and fosters universalist ideals. Rengaine initiates a dialogue between the particular and the universal, between the traditional family order marked by patriarchal domination and the assertion of a cultural, ethnic, and sexual identity whose fluidity makes it open to negotiation.
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Pernicone, Nunzio, and Fraser M. Ottanelli. "Bombings, Insurrections, and Cosmopolitanism: Paolo Lega and Sante Caserio." In Assassins against the Old Order, 47–76. University of Illinois Press, 2018. http://dx.doi.org/10.5622/illinois/9780252041877.003.0004.
Full textAbstract:
Bombings are traditionally associated with anarchism. Through a brief comparative survey, Chapter 3 explains that while this was a lethal weapon of struggle used by anarchists in Spain and France, the same was not the case for the bombings perpetrated by their Italian comrades. Spanish and French anarchists bombed activities and locations that attracted large numbers of people, especially members of the bourgeoisie. In contrast, instead of an abstract class enemy, Italian anarchists (in whatever country they struck) bombed buildings or targeted specific personalities along with tangible symbols of state power and repressive policies. The determination to strike those held responsible for repressive policies led to two attentats: Paolo Lega’s attempt on Prime Minister Francesco Crispi’s life followed by Sante Caserio’s assassination of the president of France, Marie Francois Sadi Carnot.
Conference papers on the topic "Order of Universalist Comrades"
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Oulahal, Rachid. "The Proximal Zone of Intercultural Development (PZID)." In International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2022. http://dx.doi.org/10.4087/gkff4826.
Full textAbstract:
This article presents results from a comparative analysis of intercultural experiences between French and Singaporean participants. A set of questions was proposed online in order to identify temporalities of an intercultural experience (early and late interculturation) as well as the level of this experience (intrapsychic, intersubjective and intergroup interculturation). Our sample consists of 246 participants (144 in France and 102 in Singapore). France and Singapore were chosen as research fields because of their difference in terms of cultural difference management: a universalist cultural model for France and a pluralist cultural model for Singapore.</p> <p>A quantitative analysis allows us to identify singular differences between the French and Singaporean participants. After 18 years old, our participants’ responses showed no difference between French and Singaporean participants with respect to intersubjective and intergroup interculturation. The quantitative analysis indicates that the only significant difference that remains between French and Singaporean samples after 18 years old is at the intrapsychic interculturation level.</p> <p>Our results lead us towards the period of life between 6 and 12 years old that would appear significant in the integration of plural cultural affiliations. Our analysis indicates that intergroup interculturation seems to allow a greater integration of the interculturation process at the intrapsychic level, and it is indeed as such that we think of a proximal zone of intercultural development (PZID)