Even as the conventional energy system is fundamentally challenged by the “energy-environment crisis,” its adherents have presented the prospect of “abundant” and purportedly “green” nuclear power as part of a strategy to address the crisis. Surveying the development of nuclear power in India, this article finds that it is predisposed to centralization and secrecy, that nuclear power as energy policy is based on a presumption that overabundance is imperative for viable forms of social and economic development; its institutionalization has tended (...) to reduce deliberations on energy policy and human well-being to narrowly technocratic terms. Given these proclivities, nuclear power, as evaluated in this article, is considered unlikely to facilitate a viable response to the energy-environment crisis. Alternatives are thus surveyed here to include the sustainable energy utility and the capability approach as well as synergies between them, to challenge the offer of nuclear power as a response to the energy-environment crisis. (shrink)

39. Pythagore, ci-devant « pêcheur délien ». Selon Diogène Laërce, VIII, 5, Pythagore, dans une des vies précédentes, avait été Δήλιος άλιεύς ; cette expression est à rapprocher de Δήλιος κυρτεύς et de Δήλιος κολυμβητής qui désignent sans doute des pêcheurs de pourpre. — 40. Spécialités détiennes. La chor asiatique. Parmi les spécialités déliennes compte l'art de former les chœurs ; aux textes qui en attestent, ajouter un passage de Ménandre le Rhéteur. — 41. Eunuques et chapons. Dans Pétrone, Sal., (...) 23, les traductions françaises rendent ordinairement Deliaci manu recisi par eunuques. Il s'agit, en fait, de chapons : plusieurs textes latins témoignent que la volaille était une célébrité de Délos. — 42. Les phoques de Délos. En évoquant la naissance de phoques à Délos, Gallimaque, H. à Délos, 242-243, se réfère à une réalité zoologique encore observable aujourd'hui et qui correspond aussi au témoignage de l'Hymne homér. à Apollon. Rapprochement possible entre le nom de Psamathé, mère de Phôkos, et deux noms de l'Ile d'Hékate, Psammétiché et Psamité. — 43. L'image de Délos personnifiée et la pyxide de Spina. Réfutation de l'interprétation d'H. Gallet de Santerre : il n'y a pas de raison d'expliquer la scène par un effort de syncrétisme pythico-délien. — 44. L'Agora des Italiens était-elle un marché aux esclaves? Nouvelle réfutation de la thèse qui fait de l'Agora des Italiens un marché aux esclaves. — 45. « La structure et la vie urbaine de Délos ». Critique du livre d'Al. Papageorgiou-Venetas : la problématique est indûment calquée sur celle des villes contemporaines et les données utilisées sont trop souvent simplement inventées. — 46. Queux? Huit blocs de pierre verte très dure trouvés dans le Quartier du théâtre pourraient être des « queux » à aiguiser. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:VIOLENCE AND NONVIOLENCE IN HINDU RELIGIOUS TRADITIONS Francis X. Clooney, SJ. Boston College Outline I.Violence, Sacrifice and Ritual 1. Some basic attitudes toward the killing of animals 2.Resolving the problem of sacrificial violence by internalization 3.Substitutions 4.Renunciation and nonviolence: an elite pathway 5.Violence andnonviolenceinrelation to vegetarianism: Hans Schmidt's theses?. Traditional Hindu Theorizations of Violence in Mimamsa Ritual Theory and Vedanta Theology 1. The ritual analysis (at Mimamsa Sutra 1.1.2) (...) of the Shyena rite which is performed in order to harm enemies 2.The Vedanta analysis (at Uttara Mimamsa Sutra 3.1.25) of ritual violence in relation to the prohibition of violence??. Violence in the Life of the State HOFrancis X. Clooney, S.J. 1. The royal power to punish (danda) 2.The synthesis of the ideals of brahmin and king a..The distribution and management of violence in the Laws ofManu (1st century CE) b. Policy toward warfare in the Arthashastra of Kautilya 3.The collapse of the brahmanical synthesis—and the emergence of a (seemingly) more nonviolent Hinduism 4.A comment on Gandhi (1 869-1948) and the contemporary emergence of post-Gandhian Hindu perspectives IV.Alternate Views from Outside the Sanskritic Tradition 1. Tamil Wisdom on Violence and Nonviolence: a.Tirukkural (c. 2nd century CE) b.Cilappatikaram (5th century CE) 2.Blood and Goddesses 3.From a Village Perspective a. Some Trouble with Cows b.Mahasweta Devi and the Literary Exposure of Violence V.The Question of a Christian Perspective on the Hindu Treatment of Violence and Religion: Are Victims Necessary? Some Presuppositions: • The following reflections, complex as they are, are governed by a reluctance to simplify Hindu teaching. I seek to avoid the view that the Hindu traditions had only one view of violence and nonviolence. • I use the term "Hindu" loosely and as a shorthand, without claiming that there is a single Hindu tradition, or a single creed shared by all Hindus, or a single attitude toward violence. But neither do I claim that there are simply many traditions without any common elements which justify the appellation "Hindu." • I am reluctant to idealize the Hindu traditions as if nonviolence must necessarily be taken as the epitome ofHindu thought. India's traditions are complex, and require complex treatment. • A serious artificiality of this paper is that I treat Hinduism without simultaneously lookinginto Buddhist andJain materials, though both were traditions with important and enduring commitments to nonviolence. Particularly with respect to the renunciant, marginal components of traditions, one ought not to make overly neat or decisive distinctions Violence and Nonviolence in Hindu Religious Traditions 1 1 1 between the Hindu, Buddhist, and Jain theories and practices related to violence and nonviolence. • I attempt to give preference to indigenous discussions ofissues related to violence and nonviolence; the context and mode of thinking are important, notjust the conclusions drawn. I therefore avoid simply mining Hindu texts for an answer to a contemporary question, "What is the Hindu attitude toward violence and nonviolence?" • In most ofwhat follows we must distinguish contexts where "violence" indicates "physical action which causes pain to some living being," from contexts where "violence" indicates "an intention, rooted in anger or malice, to hurt someone." I use the word "violence" for both in order to highlight the complex issues of distinction involved. In considering the Sanskrit formulations, one likewise has to distinguish himsa as "causing pain" from himsa as "intending to harm." • It is often difficult to date ancient texts, and even when one narrows down a date—within 200-300 years—its significance still depends on other, often equally broadly stated dates. Nevertheless, I do offer dates throughout, as summarized here: •ancient Vedic sacrificial practices, from before 1200 BCE •Vedic ritual analyses and reformulations of sacrifices as ritualized acts, in the Brahmanas, from after 1000 BCE •the Upanishadic exploration of the deeper meanings of ritual and interiorized alternatives to ritual, from after 900 BCE •the Buddha, c. 500 BCE •key texts in the theorization of royal power, The Laws of Manu (beginning of Common Era) and Arthashastra (c. 150 CE) •the Tamil wisdom text Tirukkural (100 CE) •Goddess texts as evidenced in Sanskrit formulations, from after 500 CE... (shrink)

Stone, J. Thoughts on supposed "Death of law".--Krishna Iyer, V. R. Jurisprudence and jurisconscience.--Sharma, G. S. Law and social change in India.--Sharma, S. D. The concept of justice in Manu.--Chand, H. Legal values for a developing country.--Ramarao, T. S. The new international law relating to the rights and duties of States.--Sinha, B. S. Custom and customary law in Indian jurisprudence.--Mazumdar, D. L. Techno-economic structure of our industrial society.--Subrahamanian, N. Law and social change.

Vladimir Aleksandrovich Smirnov was born on March 2, 1931. He graduated from Moscow State University in 1954. From 1957 till 1961 he was a lecturer in philosophy and logic at the Tomsk University. Since 1961 his scientific activity continued in Moscow at the Institute of Philosophy of Academy of Sciences of the USSR. From 1970 and till the last days of his life V. A. Smirnov was lecturer and then Professor at the Chair of Logic at Moscow State University. V. (...) A. Smirnov played an important role at the Institute of Philosophy of Russian Academy of Sciences being the Head of Department of Epistemology, Logic and Philosophy of Science and Technology, and the Head of Section of Logic. Last years he was the leader of the Centre of Logical Investigations of Russsian Academy of Sciences. In 1990-91 he founded a new non-goverment Institute of Logic, Cognitive Sciences and Development of Personality for performing research, teaching, editorial and organization activity in the field of humanities. At the Department of Philosophy of Moscow State University and at the Institute of Philosophy V. A. Smirnov and his close colleagues have founded a Russian logical school which brought up many talented researchers who work at several scientific centres in various countries. (shrink)

Издание представляет результаты исследования малоизученной темы социально-экономических доктрин консерватизма. Оно отражает их развитие от времени выражения их в виде утопий, погруженных в более общие социально-философские и политические учения.

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Under the conditions of the revolution in science and technology, of tremendous social changes, of the tempestuous and significant growth in the prestige of scientific knowledge, and of the exacerbation of the ideological struggle, there has been an immeasurable broadening of the social tasks and spheres of operation of such social phenomena as scientific criticism and self-criticism. Study of social, theoretical, and psychological cross-sections of these phenomena is one of the necessary conditions for cultivating lofty civic qualities, a communist world-view, (...) and the moral and aesthetic improvement of the individual. Special attention is directed to the socializing function of criticism and self-criticism in the Program of the CPSU, the materials of the Twenty-fourth Congress of the CPSU, and the resolutions of the Central Committee of the CPSU "On Literary and Artistic Criticism" and "On the State of Criticism and Self-Criticism in the Tambov Regional Party Organization." Scientific criticism reveals the extent to which the results or processes of practical activity are in accord with communist ideals and to what degree the moral and aesthetic norms of individuals and collectives are an expression of proletarian and general human culture. This is a distinctive intellectual and theoretical form of solution of social contradictions. Criticism is organically interwoven into theoretical and practical human activity. It breaks down old and established social traditions and customary values and impels human thought to undertake scientific quests. It does not permit society to content itself merely with its past triumphs. Scientific criticism arouses and cultivates class consciousness and provides an evaluation of social phenomena from the standpoint of the progressive class. Under the conditions of developed socialist society, criticism and self-criticism become an active means for improving ideological, political, and educational work, the development of the toilers' creative capacities, and activation of the sociopolitical and intellectual life of society. (shrink)