Littérature scientifique sur le sujet « Arbitrato rituale »

Rituals are found in all types of performance domains, from high-stakes athletics and military to the daily morning preparations of the working family. Yet despite their ubiquity and widespread importance for humans, we know very little of ritual’s causal basis and how (if at all) they facilitate goal-directed performance. Here, in a fully pre-registered pre/post experimental design, we examine a candidate proximal mechanism, the error-related negativity (ERN), in testing the prediction that ritual modulates neural performance-monitoring. Participants completed an arbitrary ritual—novel actions repeated at home over one week—followed by an executive function task in the lab during electroencephalographic (EEG) recording. Results revealed that relative to pre rounds, participants showed a reduced ERN in the post rounds, after completing the ritual in the lab. Despite a muted ERN, there was no evidence that the reduction in neural monitoring led to performance deficit (nor a performance improvement). Generally, the findings are consistent with the longstanding view that ritual buffers against uncertainty and anxiety. Our results indicate that ritual guides goal-directed performance by regulating the brain’s response to personal failure.

Entre sociedades amerindias del noroeste mexicano, la muerte de una persona produce un equívoco y un vínculo indebido entre el fallecido y su colectivo de origen; el equívoco debe solucionarse y el vínculo disolverse. Morir implica el inicio de un “Gran viaje” por parte la persona fallecida. Sus parientes y amigos deben trabajar en conjunto para ayudarla a transmigrar a un nuevo plano de existencia. El objetivo de este artículo es describir algunos aspectos de estos rituales para establecer conexiones de transformación con dos pasajes de las Mitológicas de Lévi-Strauss. Por un lado, evocaré el mito de referencia y el ritual asociado y, por otro, remitiré a la vida breve tratada en Lo crudo y lo cocido. Veremos cómo los rituales –con sus propias plasticidades– administran un arbitraje imposible que permite construir la buena distancia entre relaciones indebidas creando conexiones y desconexiones en distintos planos de existencia.

In the realities of the millennium the transcendent is banalized – at any moment the user of web 2.0 can find himself in the meditation space of the Buddhist ritual of building a sand mandala or order a moleben in one of the Orthodox churches of the world. The Internet and new media technologies provide an opportunity to host and store data that is potentially accessible to many people. Sacred texts of various religious traditions, rituals and practical instructions to them, liturgies, molebens, magic formulas and so on, are no longer the domain of a narrow circle of charismatic professionals. And that in itself raises the question of authenticity and authority to any user of such information and practices. Are genuine and credible online ritual practices, digitized sacred and teacher texts, symbolic images, icons, tanks, vlogs with detailed instructions on the rules of prayers by agreement or online collective pujas? And, if the adept of the religion is an offline authority to which this question may be forwarded, what should do a neophyte, an interested person or a researcher of religions? The focus of the article is the methodology of studying digital discourse of Orthodoxy concerning the epistemic authority and the legitimacy of online rituals. The author analyzes in detail the key concepts of digital studies interdisciplinary research field. The typology of online religious epistemic authorities by H. Kempbell, the concept of «strategic arbitration» by P.H. Chon and the concept of «religious digital third space» by S. Huve and N.Ash-Sheibiare examined in depth. The results of the author’s probing online study of the Orthodox online practices and digital discourse around them are of particular interest. As a final chord, the article offers specific promising directions of online research of digital Orthodox discourse of Orthodoxy. As such, the paper presents the narrative practices of theological bloggers and theo bloggers, the strategic arbitration of theological bloggers regarding the epistemic authority of the repertoire of variations of the practice of «prayer by agreement» on the digital platforms of the Orthodox social network «Elica» and the mobile application «Prayer by Agreement» and, finally, the hybrid digital proposal on rituals and practices of the network «Elica», «Notes».

Heinemann’s lavishly illustrated book aims first and foremost to study the images of Dionysos and his cortège on symposium ware during the 5th century BC in their social and ritual contexts. The rationale behind the research is the belief that the decoration deployed on figured pottery is not arbitrary but is intimately and meaningfully intertwined with the use of the vase. Furthermore, the meanings of such imagery are not a prioristic but need to be retrieved by the viewer every time s/he interacts with the object, in an everlasting ‘battle’ between object and subject. Retrieving the potential resonance of such iconography to a given viewer requires in turn an examination of the communication processes—i.e. rituals, plays, etc.—in which the symposium ware is inserted and the particular needs it helped fulfill, which are, unfortunately, lost to us.

With the birth and growth of the arbitration phenomena in recent decades, establishment of Court of Arbitration in the form of International Commercial Arbitration Law, international treaties and domestic independent and particular laws by countries, the increasing tendency of traders and businesses to resolve problems through this body gradually leads to excellence of the position of this body and typically coercion and obligation of officials and supporters of this entity to modify or supplement the former rules or ratify new and progressive legislation with broader discretionary limits for arbitrators, so that the establishment and ratification of regulations in form of conventions with membership of many countries has been the result of meeting will of politicians with fortune and tendency of businessmen, merchants and etc. If there is alleged invalidity of the contract, Limits and scope of arbitration referee. This issue calls “competence-competence” principle and we seek to investigate whether the possibility of accepting the competence to judge. It means making decision about competence of referee. Competency of arbitration board is inherent and it is created by law and it is separate from competency of public arbitration. Arbitration ritual theory is differences as a separate method of dispute resolution in international commercial transactions. However, Consistent with the dominance of the national authority on private equity, the entity is located at the foot of the rights of nature into the public law; although, private perspective is dominance.

AbstractGrounded against a background of a critique of Western characterizations of time in Africa in simple terms such as cyclical or devoid of a sense of the future, the essay analyzes the complex ways in which Africans experience time. Although no single time construct can be applied to all of Africa, since each culture experiences time dynamically in its own way, certain commonalities can be drawn. Today, as millions of Africans find themselves at the confluence of tradition and modernity, the way in which they experience time is multilevel. Conceptions of time are embedded in multiple institutions and practices: life cycles; occupational calendars observed by farmers, fishermen and other workers; ritual calendrical systems in which there are definite patterns of days set aside for performing specific rituals of state; annual festivals that mark the commencement of the local year rather than the arbitrary January 1; myths, legends and genealogies that embody temporal constructs; various indigenous mechanisms and strategies used to establish chronologies, etc.

Sequence learning underlies many uniquely human behaviours, from complex tool use to language and ritual. To understand whether this fundamental cognitive feature is uniquely derived in humans requires a comparative approach. We propose that the vicarious (but not individual) learning of novel arbitrary sequences represents a human cognitive specialization. To test this hypothesis, we compared the abilities of human children aged 3–5 years and orangutans to learn different types of arbitrary sequences (item-based and spatial-based). Sequences could be learned individually (by trial and error) or vicariously from a human (social) demonstrator or a computer (ghost control). We found that both children and orangutans recalled both types of sequence following trial-and-error learning; older children also learned both types of sequence following social and ghost demonstrations. Orangutans' success individually learning arbitrary sequences shows that their failure to do so in some vicarious learning conditions is not owing to general representational problems. These results provide new insights into some of the most persistent discontinuities observed between humans and other great apes in terms of complex tool use, language and ritual, all of which involve the cultural learning of novel arbitrary sequences. This article is part of the theme issue ‘Ritual renaissance: new insights into the most human of behaviours’.

This paper aims to describe a traditional ritual in Tanimbar-Maluku, which is the ritual of asking for requests or applications with its own uniqueness in which the position and value of women are very high because they have a special room that no one can find, with this ritual, women's existence is in the spotlight both in the scope of the family and society in dealing with polemic about the position of women today. The problem in this paper is focused on the value of women in adat which can be implemented or equated with the reality of social life so that the position of men and women can be equal. To approach this problem the theoretical references from the theory of cultural structuralism and the theory of postmodern feminism are used to collaborate between interconnected cultural and feminist roles. The data is collected through observation and interview results from the informant descriptively ... and the data analysis conducted is qualitative analysis. The results obtained are ritual entrance asking to pay attention to the position and values of women; it is not arbitrary to get women (Tanimbar) so this paper provides a concrete contribution that reconstructs the understanding of women's position and values in cultural and social contexts so that there is a balance between men and women.

This article provides a corrective to recent scholarship surrounding modern migration control, which has emphasised the shared origins of the legal systems created to control migration in the us, South Africa, Australia, New Zealand and Canada. The article demonstrates that the implementation of migration controls in British colonies was arbitrary. It uses the personal papers of Clarence Wilfred Cousins, the Chief Immigration Officer in the Cape, then South Africa (1905–1922), to demonstrate the role of frontier guards in shaping migration experiences. The article highlights the uses and limitations of using ‘ritual’ to understand migration control and how border spaces are experienced.

This paper considers the definition and meaning of an eruv1 as “territoriality without sovereignty” in Jewish tradition (Fonrobert 2005). It begins by exploring the origin and development of the term eruv itself, as well as its applications in different urban settings. It distinguishes between, on the one hand, the “enclosure” of the eruv that is made up of various natural and artificial structures that define its perimeter and, on the other hand, the “ritual community” created by the symbolic collection of bread that is known as eruvei chatzeirot. It suggests that much of the controversy, including legal issues of separation of church and state, as well as emotional issues such as the charge of “ghetto-ization”, surrounding urban eruvin (plural of eruv) may be connected to the identification of the area demarcated by an eruv as a “territoriality”. It argues that the enclosure of an eruv is not in itself religious in nature but rather makes up a completely arbitrary and generic “space”, and that it is only through and on account of the eruvei chatzeirot that this space becomes meaningful as a purely symbolic “place” one day a week (on the Sabbath). In the course of this analysis, it considers the one “weekday” on which an eruv may be significant – the Jewish holiday of Purim – and how on that day it may be a tool by which the area defined as part of a given city may be extended.

In questo studio sono stati analizzati una serie di strumenti previsti dal codice di rito volti ad agevolare e rendere effettiva la scelta arbitrale nel rispetto delle peculiarità e dei fini propri di questa via alternativa di risoluzione delle controversie dove l’autonomia privata svolge il ruolo fondamentale, prendendo come riferimento l’arbitrato rituale senza, dunque, analizzare gli stessi istituti con riguardo all’arbitrato libero o irrituale. Le ragioni della scelta sono di natura puramente teorica e fondate sulla controversa natura dell’arbitrato irrituale con l’obiettivo di verificare, attraverso una puntuale analisi normativa e dei principi generali applicati all’arbitrato rituale, se il nostro modello di arbitrato sia una risposta adeguata a quella crescente domanda di giustizia alterativa. L’indagine si è svolta, dunque, attraverso lo studio delle norme che concernono il procedimento di nomina degli arbitri (artt. 809 e 810 c.p.c.), dove la tensione tra autonomia privata è evidente quanto volontà del legislatore di favorire la scelta privata nel rispetto di principi generali dello stato. L’analisi dei meccanismi di nomina degli arbitri e dei principi ad essa sottesi rappresentano la base per entrare così nel cuore della trattazione sugli interventi giudiziari ausiliari all’arbitrato. In particolare, spazio rilevante è stato riservato all’art. 810 c.p.c. che disciplina il procedimento per la nomina sostitutiva degli arbitri da parte del Presidente del Tribunale, variamente richiamato da altre norme quali gli artt. 809, 811, 813ter, 815 e 816 ter c.p.c. Questi strumenti hanno la finalità di garantire non solo la celebrazione del procedimento arbitrale, secondo la volontà espressa dalle parti con il patto compromissorio, ma anche quella di fare in modo che lo stesso si svolga senza ostacoli tali da incidere sul suo regolare svolgimento, con effetti pregiudizievoli che possono ex post riversarsi sulla pronuncia finale. Il tema degli interventi ausiliari ha incluso anche il procedimento di liquidazione dei compensi arbitrali ex art. 814 c.p.c., altro tassello che ben si inserisce nell’economia di questo lavoro anche se, in qualche modo, “esterno” al procedimento arbitrale. Altro istituto assolutamente meritevole di attenzione per lo spiccato carattere ausiliario è quello delineato ai sensi dell’art. 816 ter c.p.c. che disciplina il così detto ausilio istruttorio. Dall’analisi, emrege come si tratti, in questo caso, sia di colmare quella carenza di imperium degli arbitri rispetto al giudice ordinario che non consente ai primi l’emissione di provvedimenti coercitivi nei confronti delle parti e, soprattutto, di terzi, ma anche di consentire alla giustizia privata di ottenere un risultato, sotto l’aspetto della decisione della lite, il più affidabile possibile.
In this study, a series of tools provided by the ritual code were analyzed, aimed at facilitating and making the arbitration choice effective in compliance with the peculiarities and purposes of this alternative dispute resolution method where private autonomy plays the fundamental role, taking as a reference the ritual arbitration without, therefore, analyzing the same institutions with regard to free or informal arbitration. The reasons for the choice are purely theoretical in nature and based on the controversial nature of the non-ritual arbitration with the aim of verifying, through a detailed regulatory analysis and the general principles applied to ritual arbitration, whether our arbitration model is an adequate response. to that growing demand for alterative justice. The investigation was carried out, therefore, through the study of the rules concerning the procedure for the appointment of arbitrators (articles 809 and 810 of the Italian Civil Code), where the tension between private autonomy is evident as much as the will of the legislator to favor private choice while respecting of general principles of the state. The analysis of the mechanisms for appointing arbitrators and the underlying principles represent the basis for entering the heart of the discussion on judicial interventions auxiliary to arbitration. In particular, relevant space has been reserved for art. 810 c.p.c. which governs the procedure for the replacement appointment of arbitrators by the President of the Court, variously referred to by other regulations such as Articles 809, 811, 813ter, 815 and 816 ter c.p.c. These tools have the purpose of guaranteeing not only the celebration of the arbitration procedure, according to the will expressed by the parties with the arbitration agreement, but also to ensure that it is carried out without obstacles such as to affect its regular conduct, with effects prejudicial that can ex post affect the final ruling. The topic of auxiliary interventions also included the procedure for the liquidation of arbitration fees pursuant to art. 814 c.p.c., another piece that fits well into the economy of this work even if, in some way, "external" to the arbitration procedure. The topic of auxiliary interventions also included the procedure for the liquidation of arbitration fees pursuant to art. 814 c.p.c., another piece that fits well into the economy of this work even if, in some way, “external” to the arbitration procedure. Another institution that is absolutely worthy of attention due to its strong auxiliary character is the one outlined in accordance with art. 816 ter c.p.c. which governs the so-called preliminary investigation aid. From the analysis, it emerges that, in this case, it is a question of filling the lack of imperium of the arbitrators with respect to the ordinary judge who does not allow the former to issue coercive measures against the parties and, above all, third parties, but also to allow private justice to obtain as reliable a result as possible from the point of view of deciding the dispute.

Il presente elaborato si propone di affrontare il tema relativo alla individuazione delle norme che disciplinano lo svolgimento dell’istruttoria nell’arbitrato rituale. In particolare, una volta chiarita la questione, avente carattere preliminare, della natura del procedimento arbitrale, l’indagine si concentra, dapprima, sul potere delle parti e, successivamente, sul potere degli arbitri di dettare le regole del procedimento arbitrale nonché sui limiti cui tali poteri vanno incontro. Nella prassi, tuttavia, l’esercizio del potere regolamentare risulta estremamente limitato: pertanto l’elaborato si intrattiene, anche e soprattutto, sull’ipotesi che più di frequente si verifica, giungendo ad affermare che – in assenza di diverse disposizioni delle parti (e degli arbitri) – non possono che trovare applicazione, in quanto compatibili, le norme del codice di rito che disciplinano lo svolgimento dell’istruttoria nel giudizio ordinario di cognizione. Alla luce di tale conclusione, la trattazione si occupa di illustrare come, e con quali limiti, i mezzi di prova previsti dal libro II del codice di rito possano trovare applicazione anche nell’ambito del giudizio arbitrale. Infine, talune notazioni conclusive sono riservate all’arbitrato di equità, al fine di dimostrare come, sotto il profilo della disciplina della fase istruttoria, esso non si discosti dall’arbitrato di diritto.
The study analyses the discipline of the gathering of evidence phase in the Italian arbitration, focusing on powers (and the limits placed on them) left to the parties and the arbitrators on this matter. Despite the broad spaces of autonomy left to parties and arbitrators in regulating the above mentioned phase, the discipline provided by the Italian Code of Civil Procedure is more commonly applied. Therefore, the study also illustrates if, which and how, the provisions of the Code of Civil Procedure concerning the means of proof can be applied to arbitration. At last, the study stresses the fact that the discipline of the gathering of evidence phase is irrespective of the nature of the arbitral award (thus, if the award follows the rule of the law or is ex aequo et bono).

S’il est vrai qu’il est peu de question qui soient aussi discutées que celles de la nature juridique de l’arbitrage et de la sentence, force est de constater que les controverses autours de ce sujet ne sont pas encore éteintes. Lors de la période révolutionnaire l’arbitrage connaît un essor sans précèdent dans l’histoire. Ainsi, l’article 5, de la Constitution du 3 septembre 1791, proclame que : « le droit des citoyens de terminer définitivement leurs contestations par la voie de l’arbitrage, ne peut recevoir aucune atteinte par les actes du Pouvoir législatif ». A l’opposé, les dispositions du Code français de procédure civile de 1806 portant sur l’arbitrage décèlent la volonté de réduire, autant qu’il est possible, le recours à l’institution pour arriver à en anéantir l’usage. A l’égard des effets déployaient par la décision des arbitres, le Code n’attachait pas expressément à celle-ci l’autorité de la chose jugée ; il était établi que : « les jugements arbitraux ne pourront, en aucun cas, être opposés à des tiers » (article 1022). Le silence de la loi au sujet de l’autorité de la chose jugée de la décision des arbitres donnera lieu à long et âpre débat dont il sera question dans les pages qui suivent. Le jugement arbitral n’était pas doté de la force exécutoire, à cette fin il fallait obtenir l’ordonnance « du président du tribunal de grande instance dans le ressort duquel il a été rendu ». Encore, d’après l’article 1023, l’ordonnance d’exequatur permet de prendre hypothèque judiciaire. L’hostilité au sujet de l’arbitrage rebondit sur jurisprudence qui finira par considérer la clause compromissoire nulle. Toutefois, pour satisfaire les exigences du commerce et suite à la signature du protocole de Genève de 1923 « relatif aux clauses d’arbitrages », la loi du 31 décembre 1925 autorise la clause compromissoire dans tous les litiges visés à l’article 631 du Code de commerce, à savoir les contestations qui ressortent du champ de compétence du tribunal de commerce. La réflexion autour de la valeur et du caractère de la sentence arbitrale est amorcée par une question de droit international privé qui donne lieu à d’âpres controverses. Faute d’indication dans le code, la question qui se pose est celle de savoir si les sentences arbitrales étrangères doivent recevoir l’exequatur de la part du tribunal civil tout entier ou si, au contraire, la compétence pour délivrer l’exequatur appartient au seul président du tribunal. La Cour de Cassation, saisie au sujet de la nature de la décision des arbitres, a statué que la sentence arbitrale est comme toute décision judiciaire, susceptible d’acquérir l’autorité de la chose jugée, une fois qu’elle a été rendue exécutoire par l’ordonnance du Président. Dans le code italien de procédure civile de 1865, les articles 8 à 34 règlent l’institution arbitrale, l’aménagement de cette dernière suivant la discipline de la conciliation. En suivant le code français de 1806, le législateur italien de 1940-42 décide de changer la place matérielle de l’arbitrage. Ainsi dans le deuxième code de procédure civile italien l’arbitrage relégué à la fin du texte : l’institution est transformé en procédure spéciale et, à ce titre, les relatives dispositions sont contenues dans le dernier titre (le huitième) du dernier livre (le quatrième) du code qui concerne les « procédures spéciales » (« i procedimenti speciali »). De même que l’ancien code de procédure, le code de 1942 impose que la décision des arbitres soit englobée dans le décret du pretore. A ce sujet le nouveau code apporte des éclaircissements. Les arbitres sont obligés de déposer leur acte auprès du greffe de la pretura dans le délai de cinq jours, peine la nullité de l’acte (article 829, n. 5). Faute de ce dépôt, la décision des arbitres est dépourvue de toute valeur juridique, le lodo rituale non déposé ne pouvant même pas être converti en lodo irrituale. Aux termes de l’article 825, suite à la délivrance de l’exequatur, le lodo acquiert non seulement la force exécutoire mais aussi « l’efficacia di sentenza » (« l’efficacité de jugement »). Dès lors, la décision des arbitres « exequaturée » se transforme en « sentenza arbitrale », à laquelle la loi rattache l’efficacité du jugement. En cohérence avec la nécessité du dépôt, le code de 1942 distingue, aussi au niveau terminologique, la décision des arbitres, désignée sous le terme de lodo (articles 820, 823, 824 et 825), de l’acte complexe, composé du lodo et du décret du pretore, appelé sentenza arbitrale (articles 826, 827, 829 n. 3 e 4, 830 et 831). Une première réforme italienne du droit de l’arbitrage est édictée par la n. 25 de 1983. Le lodo ayant atteint une existence autonome, l’obligation du dépôt du lodo auprès de la pretura est supprimée : les arbitres ne sont plus obligés de déposer leur acte, c’est la partie, ayant l’intention « de faire exécuter le lodo dans le territoire de la République », qui est tenue à effectuer le dépôt au greffe de la pretura du lieu où la décision a été délibérée dans le délai d’un an à compter de la réception du lodo (article 825). Pour permettre à la partie intéressée d’effectuer le dépôt, « les arbitres rédigent la décision d’arbitrage en autant d’originaux qu’il y a de parties et en remettent un à chacune des parties dans les dix jours qui suivent la dernière signature, même par voie postale, sous pli recommandé » (article 825). Ensuite, une deuxième réforme italienne est approuvée par la loi n. 5 de 1994 portant sur les « Nouvelles dispositions en matière d’arbitrage et discipline de l’arbitrage international ». La troisième refonte du droit italien de l’arbitrage a été accomplie par le par le décret législatif n. 40 du 2 février 2006, entré en vigueur le 2 mars 2006. Le Gouvernement avait été autorisé à procéder à la réforme de l’arbitrage par le décret loi n. 35 du 14 mars 2005 (converti, avec quelques modifications, en loi n. 80 du 14 mai 2005), relatif aux « mesures urgentes dans le domaine du développement économique, social et territorial». A l’heure actuelle l’article 824-bis dispose que « sauf ce qui est prévu par l’article 825, la sentence a, dès la date de sa dernière signature, les effets d’un jugement prononcé par l’autorité judiciaire». L’article 825 impose la nécessité d’obtenir l’exequatur, de la part du Tribunal, pour procéder à l’exécution forcée de la sentence arbitrale. Le décret législatif cité ci-dessus a introduit une réglementation entièrement nouvelle de l’arbitrage dans le livre IV du Code de procédure civile. Seulement deux articles des textes antérieurs subsistent : les articles 839 et 840 au regard de l’arbitrage étranger. En ce qui concerne l’ordre juridique français, la refonte du droit de l’arbitrage a été achevée en 1981 et s’est opérée en deux temps par la voie de deux décrets gouvernementaux, le droit judiciaire privé français relevant essentiellement du pouvoir réglementaire. Tout d’abord il a été question d’édicter les dispositions concernant l’arbitrage interne, avec le décret n. 80-354 du 14 mai 1980 qui a procédé à l’abrogation des articles 1005 à 1028 du Code de procédure civile dans le but de « remédier aux défauts » du droit antérieur. Par la suite, les dispositions régissant l’arbitrage en matière internationale ont été émanées avec le décret n. 81-500 du 12 mai 1981. En voulant consacrer le régime dualiste de l’arbitrage, dégagé par la jurisprudence sous l’empire du Code de 1806, les rédacteurs de la refonte du droit français de l’arbitrage ont ainsi réaménagé le système en édictant des dispositions différentes à l’égard de l’arbitrage en matière interne (article 1442 à 1491) et de l’arbitrage en matière international (articles 1492-1507). En outre, des nouvelles dispositions régissent la reconnaissance et l’exécution des sentences arbitrales rendues à l’étranger.

In ogni tempo e in ogni luogo, le immagini hanno rappresentato un codice di comunicazione dalla straordinaria ricchezza semantica. Così fu anche per Etruschi, Italici e Greci, che attraverso temi, scene e schemi iconografici crearono un vero e proprio mondo di significati e di valori, nel quale le singole comunità umane potevano rispecchiarsi al loro interno e autorappresentarsi verso l’esterno. Il linguaggio che le immagini parlano è però tutt’altro che immediatamente comprensibile all’osservatore moderno. Infatti, l’immaginario non è fotografia della realtà antica, ma è, al contrario, codice comunicativo arbitrario, meditato, filtrato in conseguenza della scelta di valori che la comunità – e il singolo individuo – decidono di affidare alla memoria collettiva. L’esegesi dei significati, spesso volutamente ambigui, che le immagini sottendono rappresenta una delle più affascinanti sfide della ricerca archeologica. Per la loro straordinaria portata semantica, figure e rappresentazioni furono presto integrate all’interno della ritualità funeraria, nei singoli corredi tombali, venendo a configurarsi spesso come vero e proprio manifesto ideologico del defunto o dei defunti che in quella sepoltura trovavano la loro ultima dimora. Chiave di lettura indispensabile per comprenderne la valenza semantica originaria è l’interpretazione del contesto nel quale erano inserite. La prospettiva contestuale nella lettura delle immagini funerarie è il trait d’union imprescindibile dei contributi che questo volume raccoglie. I saggi, inoltre, si coagulano attorno ad un tema di straordinaria rilevanza nella percezione antica: la prospettiva della morte e, eventualmente, del destino oltremondano. Il volume inaugura una serie di incontri e di riflessioni sul significato delle immagini nei contesti funerari che si propone di indagare in maniera ampia, contestuale e interculturale il problema della percezione antica dell’immaginario rapportato alla dimensione funeraria, dalla selezione, alla fruizione, all’eventuale rifunzionalizzazione del segno iconico.

Alongside and entangled with arbitration was another common practice of the Upper German elite: engaging in feuds and wars. Non-German scholarship has traditionally portrayed feuding as illegitimate ‘private war’, while older German historiography has seen it as central to a legal system based on aristocratic rights. However, the evidence suggests that not only nobles but also princes, prelates, and cities accepted the legitimacy of feuding, within a ritually delineated state of ‘enmity’ between two or more parties, as a means of defending honour, achieving redress, and forcing negotiations at Tage. While some parties did rhetorically oppose feuding on some occasions, and imperial legislation gradually sought to constrain the practice, violent conflict—performed within customary parameters—was an inescapable fact of political life throughout this period, and it might draw in any political actor with a stake in the proprietary, financial, and jurisdictional structures of Upper Germany.

What was the Holy Roman Empire in the fourteenth to sixteenth centuries? At the turning point between the medieval and early modern periods, this vast central European polity was the continent’s most politically fragmented. The imperial monarchs were often weak and distant, while an array of regional actors played autonomous political roles. The Empire’s obvious differences from more centralized European kingdoms have stimulated negative judgements and fraught debates, expressed in the historiographical concepts of fractured ‘territorial states’ and a disjointed ‘imperial constitution’. This book challenges these interpretations through a wide-ranging case study of Upper Germany between 1346 and 1521. By examining the interactions of princes, prelates, nobles, and towns comparatively, it demonstrates that a range of actors and authorities shared the same toolkit of rituals, judicial systems, and configurations of government. Crucially, Upper German elites all participated in leagues, alliances, and other treaty-based associations. As frameworks for collective activity, associations were a vital means of enabling and regulating warfare, justice and arbitration, and even lordship and administration. The prevalence of associations encouraged a mentality of ‘horizontal’ membership of political communities, so that even the Empire itself came to be understood and articulated as an extensive and multi-layered association. On the basis of this evidence, the book offers a new and more coherent vision of the Holy Roman Empire as a sprawling community of interdependent elites who interacted within the framework of a shared ‘associative political culture’, which constituted an alternative structure and pathway of political development in pre-modern Europe.

Contemporary commentators have attempted to give kosher practices deeper meanings and purposes beyond arbitrary “divine command.” The left links kosher practices to ethical concerns like the environment and animal protection, while the right foregrounds them as markers of Jewish distinctiveness, reproducing a seemingly unbridgeable gap between ethics and ritual. Navigating between these extremes, this chapter explores the revitalized ethical project of the mussar movement and its use of philosopher Emmanuel Levinas to see how the language of virtue, and the pursuit of character development, illuminates a way of understanding the rituals of postbiblical dietary laws as ethical disciplines.

Abstract Dueling bloodletting has been described as no less “magical” than medical bleeding, and “ritual” and “ritualized combat” are terms applied to dueling by historians and novelists alike. Because the secular duel was an unofficial and generally illegal derivative of “trial by combat,” it provides an exemplary illustration of a mutation from official ritual to what the authors call “privatized mock ritual,” all the more interesting because it concerns the relation between public and private “egalitarian” justice. Octave Mirbeau called dueling “of all human absurdities, the most absurdly absurd absurdity,” but it was nevertheless more or less ubiquitous between the Enlightenment and World War I. This chapter focuses particularly on how the codification of dueling rules made the practice increasingly akin to an arbitrary sacrificial lottery. Though emphasizing history rather than fiction, the chapter concludes by returning to patterns of dueling reciprocity in Jacques le fataliste, and briefly considers contemporary suicide-murders.

Chapter 1 introduces the reader to Tantric mantras. It situates them within ritual and meditation and offers a brief overview of their form. It then contextualizes the mantra oṃ juṃ saḥ within the Tantric canon and compares it to a Vedic mantra that shares both its name and its intended outcome. Finally, it offers a translation of the section of the text in which the mantra is encoded. This provides the reader with an example of mantric encoding. It also demonstrates that each component of the mantra can be defined by sound, shape, and movement. These elements are far from arbitrary. Instead, they show that mantras are essential parts of the cosmos. They exist to help people discover, not to create. Even in- and out-breaths can be understood and utilized as mantra.

This chapter analyzes internal states in the United States, focusing on ConflictCo. Here, workplace institutions were found to do little to rationalize discipline or constrain its arbitrary application by managers. The chapter demonstrates that managers at ConflictCo typically gained compliance through threats and punishments, such as termination of employment and disciplinary action. However, managers' ability to secure control in this way was identified as being challenged by a union-backed worker association. The legal and media campaign waged by the union and the worker association successfully curbed the ability of managers to impose blatant despotism. The chapter then investigates the operation of normative control at ConflictCo, showing how in this workplace a heavy emphasis was placed on propaganda and rituals to try to legitimize control. These normative controls were found to be dysfunctional in that they actually legitimized resistance.