The article presents, analyzes and systematizes the sources on constituent elements of educational Jesuit Colleges of the East Slavic region in the late 16th - early 17th centuries. The author tabulates the data about the period of creation or functioning of Jesuit educational facilities and their components (missions, residences, schools, collegiums, "bursa", music "bursa", "konvikty", seminaries, houses of the third probation, theaters, student and philistine fraternities, churches, chapels, pharmacies, infirmaries, hospitals, orphanages, libraries, printing houses) in the (...) twenty-seven cities of region mentioned in the research. The author analyzes the purposes of "bursa" and "music bursa", devoted to music teaching and singing, where students performed during religious holidays and other events. But the main purpose was the support of the poor youth. The article deals with the specific facilities - "konvikty" for gentry with student cohabitation in the flats of locals or individual facilities. The paper provides information about seminaries of order of Jesuits in the East Slavic region, which were an important component of Jesuit educational system of priest training, those who spread Catholicism among different stratums. The author analyzes "Sodalicii Marian" (Marian Congregations) of collegiums' students (organization, methods of skills and knowledge improvements, individual live events of fraternity members). The article shows that Marian Congregations had similar organizational elements to the order of Jesuits. For example, Society of Jesus prepared not only faithful Catholics, but also its own new members. The author mentions the theaters of Jesuit collegiums, their specific purposes as an effective way of spreading Catholicism among Orthodox population. The article also deals with educational and training purposes of churches, libraries, orphanages and hospitals of Society of Jesus. The author states the ways of implementing and funding certain components of the aforementioned colleges and examines their role in the educational system of the Order. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:At St. Isidore’s Franciscan College in Rome, the following maxim attributed to St. Patrick is inscribed above the door-way of the church: Si quae difficiles quaestiones in hac insula oriantur ad Sedem Apostolicam referantur; ut Christiani ita et Romani sitis.1 The college was founded in 1625 by Luke Wadding, O.F.M. and, under his direction, became a major seat of theological learning and political influence for the Irish in Rome.2 (...) In the nineteenth century, the Friars Minor of the Province of Ireland assigned many documents from St. Isidore’s for use in their Irish friaries. In 1872, amid the unrest caused by the Risorgimento, medieval and early-modern Irish Franciscan manuscripts were transferred to Dublin.3 At the Merchants’ Quay Convent, the librarians T.A. O’Reilly, O.F.M. and E.B. Fitzmaurice, O.F.M. divided the manuscripts into sections with alphabetically ordered shelf-marks.4 This practical approach followed the long-established system used at Italian libraries and archives in Franciscan custody.5 From 1947 until 2000, the manuscripts of the Irish Friars Minor were kept at the Franciscans’ Dún Mhuire House of Studies in Killiney, County Dublin, before their transfer to the Archives, University College Dublin.The ‘D’ collection is preserved in twenty-six sets of volumes, folders and boxed papers. The greater part consists of Luke Wadding’s correspondence, relating to his activities as theologian, historian, Irish agent in Rome and consultor to several congregations and commissions at the papal secretariat.6 In the 1920s, Paul Grosjean, S.J. included four manuscripts then housed at Merchants’ Quay in a catalogue of hagiographical works.7 Clement Schmitt, O.F.M. treated of a collection of the Franciscan documents kept in Dublin in 1964.8Letters to and from Luke Wadding are also preserved at the Vatican Library; the Archivo Generale at the General Curia of Friars Minor, Rome; the Biblioteca Landiana, Piacenza; the Biblioteca Nazionale, Naples; the Biblioteca Ambrosiana, Milan; the Archives of the Bollandists, Brussels; the Archives Générales de Royaume, Brussels; the Von Harrach Archive, Vienna; and the Franciscan friary of St. Jerome in Vienna.9Compared to some six hundred that Luke Wadding received, “the text of approximately one hundred of his letters, in whole or in part, has survived.”10 Nearly all Wadding’s extant correspondence dates from the three decades after the publication of his Acta legationis on the doctrine of the Immaculate Conception in 1624. Most of his letters were sent from St. Isidore, some from the friaries of Aracoeli and San Pietro in Montorio, Rome, and a few from Naples.11Luke Wadding was born in Waterford on October 16, 1588, the eleventh of fourteen children.12 He was baptized two days later on the Feast of St. Luke. His father Walter was a well-established Waterford merchant and his mother Anastasia a kinswoman of the prominent Lombard family of Waterford. After the death of his parents, Luke left Ireland with his elder brother, Matthew, who enrolled him at the Irish Jesuits’ College in Lisbon. At seventeen years of age, Wadding made his way to Matozinhos in northern Portugal, near Oporto, where he entered the Franciscan Order. On completion of his novitiate, Wadding’s superiors sent him to the University of Coimbra and from there, to Salamanca. At Easter 1613, Luke Wadding was ordained to the priesthood after his studies. He was then appointed as a professor of theology at the Franciscan College of León and later at his own alma mater, Salamanca.13Called to the Spanish capital, Luke Wadding stayed at the Convent of Jesus and Mary in the south-east of Madrid where “lived not only the heads of the Franciscan Order in Spain but also the principal preachers.”14 Such was the distinction Wadding achieved that he was chosen by Philip III for the office of theologian in the embassy sent to defend the doctrine of the Immaculate Conception in Rome.15 He lived there for almost forty years, in which time he founded St. Isidore Franciscan College, the.. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 62.3 (2001) 483-503 [Access article in PDF] China and the Ideal of Order in John Webb's An Historical Essay.... Rachel Ramsey Scholars of seventeenth-century intellectual history have generally relegated John Webb to the footnotes of their work on universal language schemes, architectural history, and Sino-European relations. 1 In this essay I suggest that Webb's An Historical Essay Endeavoring a Probability that the (...) Language of the Empire of China is the Primitive Language (1669), which argues that for 5000 years China preserved the language spoken by Adam and Eve in the Garden of Eden, makes significant contributions to seventeenth-century intellectual history and to our understanding of early modern European perceptions of China. When Webb's Essay is placed within the context of the seventeenth-century debates about the "primitive" language of Eden, China's ancient history, and the idealization of that empire's harmonious and prosperous culture, its deeply political nature becomes apparent.The Jesuit accounts and those of other travelers to China were especially appealing to English readers living in the aftermath of the civil wars and the turmoil of the early years of the Restoration because they offered glimpses of a seemingly ideal state ruled by a stable monarchy and blessed with seemingly infinite resources and unimaginable wealth; however, these accounts included evidence that China had maintained an unbroken historical record that antedated the Flood, thus implicitly challenging the veracity of the Old Testament account of Noah and the Universal Deluge. Webb's Essay solves the problem posed by the Jesuit accounts of China's ancient history by placing them within a revised biblical narrative; this solution makes it possible for him to claim that China's [End Page 483] exemplary status is a result of its possession of the primitive language and its socio-political virtues are the consequence of its Noachian origins. The revised biblical narrative not only made Webb's encomium to that country more acceptable to a bible-reading public and protestant king but offered a politically-safe way for him to criticize the restored English monarchy by contrasting it to an idealized account of China's social and political state. More specifically, the circumstances of Webb's years of service in the Office of the King's Works help us further understand what attracted a seventeenth-century architect to the Jesuit accounts of China and what motivated him to write the first English treatise on the Chinese language. Webb's political career allows us to read AnHistoricalEssay as a politico-theological justification for a reasoned critique of the patronage system which Webb held accountable for his thwarted career ambitions. Webb's Career and the Politics of the Restoration John Webb lived through some of England's most turbulent history and witnessed firsthand the effects of monarchical instability and regicide, the uncertainties of the Commonwealth, and the shortcomings of the Restoration. Born to a Somerset family in 1611 and educated at the Merchant Taylors' school, Webb became Inigo Jones's pupil in 1628 and served as his "Clerk Engrosser" from 1633 to 1641 in the Office of the King's Works, where Jones was Surveyor. During the early years of the English revolution Webb served as his mentor's deputy in London after Jones fled north with Charles I, but he was dismissed from his post in 1643 following an "accusation from one Mr. Carter to the Committee of the Revenue, that the said Mr. Jones was at Oxford." 2 During his absence from the Office of the Works, Webb supposedly sent detailed plans of London's fortifications and smuggled jewelry to the king, for which he was briefly imprisoned. 3 After Charles I's execution in 1649, Webb worked on several country houses, including those of the Earl of Rutland at Belvoir, the Earl of Peterborough at Drayton, and Sir Justinian Isham at Lamport but he was firmly excluded from holding any political post as a former consort of the martyred King. 4 He held an appointment briefly... (shrink)

У статті проаналізовано та узагальнено відомості про діяльність аптек, лікарень та інфірмерій ордену єзуїтів у східнослов'янському регіоні в останній третині XVI - першій половині ХVІІ ст. Представлений, проаналізований і систематизований матеріал щодо закладів лікувального призначення Товариства Ісуса, які обслуговували мешканців єзуїтських домів, а також населення краю. За допомогою архівних та опублікованих історичних джерел відмічені способи впровадження й фінансування певних аптек, інфірмерій і лікарень, розглянуто їхнє місце в системі домів ордену. З'ясовано, що ці заклади мали не лише внутрішньоорденське значення, виконували певні (...) функції в системі домів, але й відігравали певну роль у громадському розвитку регіону, поширювали благодійну справу й соціальні інститути. (shrink)

Resumen: A lo largo de la historia del cristianismo en Japón, han persistido las tensiones y los conflictos entre los jesuitas y los franciscanos. A primera vista, esto parece deberse a sus diferentes lecturas de las políticas de Roma y a sus variados enfoques del trabajo apostólico. Sin embargo, si se examina más detenidamente, la política también desempeñó un papel importante. Detrás de las dos órdenes se encontraban dos potencias marítimas rivales -Portugal y España-, cuyos sentimientos nacionales de sus compatriotas (...) pueden haber superado en ocasiones sus intereses en la misión de Japón. En un intento de mantener la paz, Roma emitió el Patronatus missionum. Sin embargo, intensificó el conflicto y llevó la situación a un estado de desorden irreparable. Esto acabó causando grandes pérdidas a toda la misión. Para una mejor comprensión, en esta tesis resumo los siguientes argumentos entre jesuitas y franciscanos. El primer argumento, y el más destacado, se refiere al comercio; el segundo, a la separación de las parroquias; el tercero, a sus planteamientos apostólicos, y el último, a sus políticas prácticas. También cabe mencionar que la relación entre los jesuitas y los franciscanos no se vio aliviada por el incidente del martirio de Nagasaki de 26 personas. De hecho, fue una gran pérdida. (shrink)

This paper is about the relationship between leadership, organisational morals, and temporality. We argue that engaging with questions of time and temporality may help us overcome the overly agentic view of organisational morals and leadership ethics that dominates extant literature. Our analysis of the role of time in organizational morals and leadership ethics starts from a virtue-based approach to leading large-scale moral endeavours. We ask: how can we account for organizational morality across generations and independently of the leader? To address (...) this question, we studied the leadership model of the Jesuits, a Catholic Religious Order. Our case reveals that a virtue-based model of leadership does not necessarily imply that those who are selected to lead the organization are themselves virtuous, but that the processes underpinning the exercise of leadership are cyclical and repeated as truthfully as possible. Virtuous leadership, for the Jesuits, is therefore about the construction of an ideal type of leadership against which the processes which sustain it were designed. Our theoretical contribution is twofold. First, we propose an habitual understanding of moral forms of leadership, in which the procedural is constitutive of moral forms of organising; second, we explain how “timelessness”, understood as the quality of not changing as years go by, allowed the Jesuits to centre the processes which sustain their ethical model on the repetition, across space and time, of said processes, rather than on their outcome. We conclude that the search for virtue might be more relevant for large-scale moral endeavours than virtue itself. (shrink)

The paper wishes to analyse the religious buildings, with special attention to the Christianones, considering their transformation due to liturgical and religious reasons. The aim of theresearch relates to the needs of restoration and conservation of the buildings. The restorationand conservation work compels the understanding of all the historical construction phases of thebuilding itself, and the reasons for them, in order to plan a good project, able to respect their real“authenticity”, according to the Nara charter, established by ICOMOS (International (...) Council ofMonuments and Sites) in 1994. The Nara document is inspired by the Venice Charter, approved in1964 and adopted by ICOMOS in 1965, where, in chapter 3, is stated that: “The intention in conservingand restoring monuments is to safeguard them no less as works of art than as historical evidence.”Restoration refers to the conservation of the historical evidence plus the historical meaningof the building. The traces, even if hidden, of the past, related to different conceiving of the building,must be transferred to the future and made available and comprehensible for everyone. The valorisationof the building, as it is defined by the Italian law of 2004 is a tool for the dissemination ofculture, because the culture must be accessible to everyone. The religion and the places devoted tosharing spiritual values, in any geographical and political position and at any time, focusing onintercultural dialogue in a peaceful environment, must be accepted and the work of restorationmust be connected with the transformation in order to ensure the respect of the cultural values ofreligious places. Starting from the re-transformation of Hagia Sophia in Istanbul, from Museum toMosque and the reception of the transformation from the history and history of art internationalenvironment, the paper has the intention to offer an overview, through different examples relatedto diverse times and places, of the role of the religion and liturgy in the transformation of the houseof god and the connection with the cultural environment considering that the transformation hasa strong connection with the restoration activities both on the decorative elements and spatialdimension of the religious buildings and their environment. (shrink)

We are in 1563, somewhere on a Brazilian beach about 100 kilometres north of what is now São Paulo. A young man in a cowled robe alone on the beach is writing a poem on the sand with the point of his stick. The hostage of a savage tribe for weeks, he struggles daily against manifold carnal temptations, personified in the voluptuous native women who come to visit him every evening in his hammock, and addresses his Latin verses to the (...) Virgin Mary in order to fortify his virtue. The threat of being killed and eaten by cannibals is nothing to him by comparison with the loss of his virginity. Recourse to his own original culture is the ultimate bulwark against contamination, the sign of resistance and strengthening of his identity. The definitive rejection of the Other is, in these circumstances, a survival reflex. (shrink)

Článek připomíná 110. výročí narození švýcarského katolického teologa a filosofa (metafyzika) Hanse Urse von Balthasara (1905 Luzern–1988 Basilej). Po studiích germanistiky ve Vídni, Berlíně a Curychu pokračoval ve studiu filosofie a teologie u jezuitů (E. Przywara, H. de Lubac). Před nadějnou akademickou dráhou dal přednost pastorační službě u studentů. V Basileji navázal úzké kontakty s K. Rahnerem a K. Barthem. S lékařkou a mystičkou Adriennou von Speyr založil sekulární institut Johannesgemeinschaft (1944) a nakladatelství, ve kterém vydával její díla. Roku 1950 (...) jezuitský řád opouští. Před druhým vatikánským koncilem vystupoval jako katolický progresivista, po něm jako kritik katolického modernismu, v němž viděl ohrožení biblických tradic. S Henri de Lubacem a Josephem Ratzingerem roku 1972 spoluzakládal mezinárodní katolickou revui Communio. Svou rozsáhlou a rozmanitou publikační činnost završil trilogií Herrlichkeit–Theodramatik–Theologik (1961–1987), v níž uvažuje o Bohu v estetických souvislostech, v kategoriích transcendentálií pravdy, dobra a jejich ztělesnění – krásy.The article recalls the 110th anniversary of the birth of the Swiss Catholic theologian and philosopher (metaphysician) Hans Urs von Balthasar (1905 Luzern–1988 Basel). He studied German in Vienna, Berlin and Zurich and after that he continued his studies in philosophy and theology at the Jesuits (E. Przywara, H. de Lubac). He preferred pastoral ministry among students to a promising academic career. In Basel he established close contacts with K. Rahner and K. Barth. Together with the doctor and mystic Adrienne von Speyr he founded the secular institute Johannesgemeinschaft (1944) and a publishing house, in which he published her work. In 1950 he left the Jesuit order. Before the Second Vatican Council he acted as a progressive Catholic, afterwards as a critic of Catholic modernism, in which he saw the threat of biblical traditions. With Henri de Lubac and Joseph Ratzinger in 1972 he co-founded the International Catholic review Communio. His extensive and diverse publications he completed with trilogy The Glory of the Lord–Theo-Drama–Theo-Logic (1961–1987), in which he contemplates God within aesthetic contexts, within categories of transcendentals truth, goodness and their embodiment – beauty. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Crystal Order That Is Most Concrete:The Wittgenstein HouseHui Zou (bio)IntroductionIn the instruction of architectural history, some historical references have to be mentioned in terms of the relationship between building and language. In Chapter I, Book II, of The Ten Books on Architecture, the ancient Roman theorist Vitruvius discussed the "origin of the dwelling house." According to him, the "primitive hut" originated from the gathering of men around (...) a fire through communicating in language.1 In the primitive hut, the origin of architecture was co-presented with the origin of language; the language helped establish a harmonic relationship, which developed builders' construction collectivity. Such a language-collectivity relationship was witnessed in the record of the Tower of Babel in the biblical scripture where the Lord decided to stop the human beings' construction of the tower by "confus[ing] their language there."2 During the Renaissance, the alphabetic language and the design of buildings were correlated through the application of geometry that was supposed to embody the "divine proportion." In the Franciscan professor Luca Pacioli's book On Divine Proportion, letters of the alphabet were geometricized to become objects of contemplation for tracing "God's light."3 In Chinese gardens, there has been a long tradition of naming a specific view with a poetical phrase that thematicized the scene into a meaningful unity of the view and the viewer—jing.4 In all these historical cases, language and building were integrated into a cosmological picture grounded in divine transcendence.After the modernism in architectural history of the 1960s and 1970s, a loss of meaning in architecture was widely observed,5 and the interrelationship between language and architectural design began to emerge as a prominent issue. Several trends in architectural theories during the 1960s and 1970s studied how meaning was created through architectural design. One was the post-modern development in architecture that sought to apply classic architectural elements to the facades of new buildings as gestures to [End Page 22] the past.6 Another trend was phenomenological, which attempted to discover a common language of building contexts that led to building humanized living environments.7 Yet another trend was to apply linguistic approaches to the rational methodology of architectural analysis.8 The analogy of building with language was provoked by an impelling sense of the crisis that the traditional embodied order was being lost in the prevalent instrumentalized practice of architecture.The predicament of the loss of meaning in contemporary architecture can be traced as far back in philosophy as the splitting of mind and body proposed by René Descartes in the seventeenth century. This split began to distance architecture from its traditional embodiment of transcendental meanings in the second half of the eighteenth century9 and finally led to the division of the metaphysical and physical parts in modern architecture, especially after the industrialization of the nineteenth century. Correspondingly, language became an instrumental means for architecture to impose posterior "ideas" to the material bodies of buildings rather than acting as an inherent component of architectural design for the creation of meaning in architecture. The desire for meanings in modern architecture, based on the split of the metaphysical and physical, theoretically catered to linguistic research, such as semiotics, and tended to define architecture as a symbol. The linguistic structure of signifier-signified was, however, coarsely transplanted into architectural theory and reduced architectural symbolism to a simple dualism of idea and form in which the former was usually arbitrarily applied to the latter by a designer. Such an arbitrary imposition of external "meanings" onto an architectural form through language intensified their separation, which in turn produced nihilism in architecture.The lessons learned from the transplantation of linguistic studies into architectural theories remind us that we need to pay close attention to the historical events that could open up the interaction between language and building and reveal the "fundamental linguistic character of our experience of the world" in Gadamer's sense.10 A house designed and built by Austrian philosopher Ludwig Wittgenstein (1889-1951) provides a unique case for us to contemplate this issue. My historical study of the Wittgenstein House is not to understand Wittgenstein's subjective intentions... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:THE MEANING OF VIRTUE IN THE CHRISTIAN MORAL LIFE: ITS SIGNIFICANCE FOR HUMAN LIFE ISSUES RoMANUS CESSARIO, O.P. Dominican House of Stuaies Washington, D.a. RCENTLY, AN International Congress of moral theology convened in Rome brought together some three hundred academicians. They participated in an open forum devoted to current questions in moral theology and bioethics. Held at the Lateran University, the Congress, "Humanae vita,e: 20 Anni Dopo," was divided (...) into two parts. Although a majority of the presentations concerned the relevance of the Church's teaching on artificial contraception, the membership did devote the second part of the Congress to a sustained discussion of some new issues raised by Donum vitae (1987), the recent instruction of the Congregation for the Doctrine of the Faith on " Respect for Human Life in its Origin and on the Dignity of Procreation." To be sure, both documents emphasize the Church's constant teaching concerning the providence of God in human life and the dignity of the human person. Nevertheless, procedures such as GIFT (gamete intra.-fallopian transfer), LTOT (low tubal ovum transfer ), TOT (tubal ovum transfer) provide the moral theologian with new challenges to interpret the Church's position which insists on identifying the procrea.tive and unitive aspects of Christian marriage. The following article discusses the papal documents from the perspective of a realist moral theology. First of all, I would like to recall a principle which Paul VI, however obliquely, enunciated in the course of Humanae Vitae, for I consider the principle an axiomatic one in the present discussion. At the beginning of section 8 entitled "Pastoral 178 174 ROMANUS CESSARIO, O.P. Directives," we find a statement of theological purpose which should guide all Catholic moral practice. Hence, I would like to quote this text as a way of introducing the meaning of virtue in the Christian moral life. The Church, in fact, cannot have a different conduct toward men [and women] than that of the Redeemer: she knows their weaknesses, has compassion on the crowd, receives sinners; but she cannot renounce the teaching of the law which is, in reality, that law proper to a human Zife restored to its original truth and conducted by the Spirit of God.1 I am especially struck by the phrase " that law proper to a human life restored to its original truth," for I believe it actually describes the kind of life which develops in those who practice the virtues. Yet, before speaking about the implications of a virtue-centered morality for the difficult issues of bioethics, I would like to remark briefly on the way certain contemporary theologians misinterpret what Paul VI calls the " law proper to a human life restored to its original truth." In order to do so I have divided this paper into three parts. Thus, the first section of the paper examines several themes in contemporary moral methodology. The second section provides a general statement about the relationship between moral theology and the sa,cra domrina. Finally, the third section briefly considers why the life of virtue remains the only legitimate means for fulfilling the " law proper to a human life restored to its original truth." First, then, to contemporary themes. I Proportionate Reason and the Ethics of Personal Responsibility In an earlier draft of this paper, I titled this section "St. Ignatius, St. Alphonsus, and St. Elsewhere." I had considered actually outlining the moral methodologies of two Roman theo1 Paul VI, Humanae vitae, n. 20. VIRTUE THEORY AND HUMAN LIFE ISSUES 175 logians, the German Jesuit Josef Fuchs 2 and the Redemptorist Bernard Haring.3 These authors have influenced most leading revisionist moral theologians in America, especially Charles Curran.4 One could argue, therefore, that they figure among the principals in the current debate over bioethical norms. Upon reflection, however, it seemed rpreferable simply to signal two or three basic themes which appear in most revisionist moral theology, especially as it has been developed in the United States. In brief, these themes focus principally on (1) the freedom of the individual, and (2) the consequences or end results of an action. Revisionist moral theologians receive their name from the fact that their announced purpose... (shrink)

THIS ESSAY CONSIDERS THE ROLE OF THE PROPHET IN CONTEMPORARY public policy debate. After identifying some problems that contemporary appeals to the prophets often encounter, the essay moves into an analysis of the Babylonian and Egyptian contexts out of which the Israelites and the Hebrew prophets emerged. A consideration of all three contexts shows that the central prophetic concern is a disruption of the divinely established social order that is most clearly indicated by the rich getting richer at the (...) expense of the poor. The essay then explores how this prophetic context can be understood in light of ethical appeals to the common good. Finally, the essay applies the notion of disruption in the social order to two issues of public policy: affordable housing and the stock market. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Latin Lay Piety in an Islamic Context:The Development of the Third Order Community of St. Mary's of Mt. Sion in Mamluk Jerusalem1Jon Paul Heyne (bio)In the spring of 1353, roughly half a century after the Latin world's loss of Acre, the Florentine lady Sofia degli Arcangeli purchased lands in Mamluk Jerusalem for the establishment of a pilgrim hospital run by a group of select companions.2 Thus began the (...) Latin hospice of St. Mary's of Mt. Sion. For twenty years under Sofia's direction, the foundation obtained numerous privileges from the popes until suddenly, in 1375, Gregory XI denounced Sofia, forbidding her continued association with the hospital. Shortly thereafter, care of St. Mary's fell into the hands of a community of Franciscan friars living in Jerusalem—members of the recently formed Franciscan Custody of the Holy Land—who in turn established various regulations for the workers at the hospital, identified simply as women (mulieres) of the hospice.3 By the fifteenth century, the community at St. Mary's was transformed into a female house of Third Order Franciscans directly under the authority of the Custody, which, [End Page 33] for its own part, had adopted the regular Observance sub vicariis of the Franciscan order.The story of Sofia's hospital and its associated house of workers raises important questions regarding the relationship of penitential lay communities to the papacy and to the mendicant orders in the late medieval period. At first glance, St. Mary's appears simply to have encountered the same fate of many quasi-religious groups in the fourteenth and fifteenth centuries; driven by papal, clerical, and Observant efforts to establish uniformity and avoid heresy among lay penitents, the hospice fell under the supervision of the Franciscans, and the women living and working there were made tertiary members of the friars' order. Was, however, this clerical interest in regulating penitential groups the primary driving force in the development and transformation of Sofia's hospital? How did the hospital's location in Jerusalem, a city under Islamic rule, influence the dynamics that formed between Sofia and the popes and between the community at St. Mary's and the nearby Franciscan monastery? I argue that both the popes' changing relationship with Sofia and the formation of closer ties between the hospice community in Jerusalem and the Franciscan Custody had as much or more to do with the opportunities and challenges presented by the hospital's position as a Latin establishment in the Mamluk Empire as it did with clerical preoccupations to promote uniformity in the late medieval Church. Thus, the history of St. Mary's expands upon recent scholarly understandings of the creation of the third orders, offering a view of these tertiary communities within the wider scope of Muslim-Christian relations in the Mediterranean.Before examining the history of St. Mary's, I offer a brief overview of recent scholarship on female tertiary communities.4 Traditional narratives on the Franciscan Third Order assert that the tertiaries officially began with St. Francis or at the very least with the creation of an "order of penitents" through the 1289 bull Supra montem.5 Several studies have challenged this older interpretation, describing the formation of the Third [End Page 34] Order Franciscans as a much messier and less coherent process spanning the thirteenth through sixteenth centuries.6 According to some of the most recent revisionist approaches, female penitential establishments first fell under increased clerical scrutiny and canonical regulation in the late thirteenth century and early fourteenth centuries.7 Nonetheless, despite such ecclesiastical efforts to conform penitential groups to more traditional forms of religious life—by requiring enclosure, a rule, and the direct association with an existing order—many lay communities remained merely quasi-religious and even those that adopted Supra montem as a "rule" were only superficially connected to the Franciscan friars. Indeed neither the lay communities nor the friars were typically interested in a more official or direct association, and the adoption of Supra montem was primarily a means by which female penitents put on the façade of a regulated monastic lifestyle so as to evade potential accusations that they were inappropriately... (shrink)

The subject of the study is the peculiarities of the formation of the canonical two-evening edition of S. S. Prokofiev's opera "War and Peace" and the influence on this process of the authors of the first production of the composition at the Maly Opera House in 1946 - the musical and stage version of conductor S. A. Samosud, director B. A. Pokrovsky and artist V. V. Dmitriev. The main purpose of the work is to identify the key aspects of the (...) impact of the theater and the production process on the appearance of the legendary opera epic S. S. Prokofiev. The methodology of work is based on the principle of historicism in the study of musical drama and the stage fabric of the performance, developed by the domestic theater school. A study of the first edition of the 1943 opera, a detailed analysis of the rehearsal and staging process for preparing the premiere performance at the Maly Opera House, preserved letters and memoirs, periodicals, as well as a number of archival materials reveal a significant role for the authors of the production - conductor S. A. Samosud and director B. A. Pokrovsky - in a revision of the composer's originally created composition, explain the work of S. S. Prokofiev in order to create additional musical and dramatic episodes, which later became the climax of the canonical version of the opera. The author examines the little-known facts of the history of the creation of the opera "War and Peace" by S. S. Prokofiev - the influence of the theater on the appearance of the work formed as a result of work on the production of 1946-1947. (shrink)

The road into Poland was not easy for the Society of Jesus. Although there were some Polish bishops, such as Stanisław Hozjusz [Stanislaus Hosius] and the successor to his See of Varmia, Marcin Kromer [Martinus Cromerus], who took steps to induce the authorities at Rome to allow the Jesuits to come and establish themselves in Poland-Lithuania, seeing the Order as an effective auxiliary agency for the practical implementation of the reforms passed at the Council of Trent, their efforts were (...) isolated attempts which failed to find sympathy with even the rest of the bishops of Poland, not to speak of other social groups. (shrink)

The Cistercian order, which had its origins in the late eleventh century, transformed the spiritual landscape of western Europe. The order's insistence on a return to the austerity and simplicity that had originally informed Benedictine life reenergized monasticism, spawning hundreds of new abbeys within decades. By the beginning of the thirteenth century, the Cistercians dominated monastic life, surpassing their black-robed predecessors in terms of popularity and replacing them among patrons as favored recipients of donations. Yet, while a sizable (...) body of historiography exists concerning the ability of men's houses to translate this appeal into spiritual and material success, questions remain regarding the order's female members. In particular, some scholars have constructed a narrative of financial difficulties and eventual decline for Cistercian nunneries, one that began in the thirteenth century and accelerated throughout the late Middle Ages. According to this narrative, such difficulties, by-products of the secondary status of religious women, manifested themselves in small monastic complexes and limited patrimonies. In her work on English Cistercians, Sally Thompson argues that religious women were dependent upon men because of their inferior position in medieval society and generally lacked a true religious vocation, characteristics that led to smaller, impoverished houses. Cistercian nunneries are portrayed in monastic histories as constantly struggling and are often “lumped together as being poor, scandalous, passive institutions which were eschewed by medieval patrons.” The majority of their houses are characterized by modern historians as enjoying a perilous existence at best, permanently poised on the brink of extinction and beset by a host of financial and spiritual difficulties. (shrink)

This essay argues that the possibility of governing the development and deployment of solar radiation modification (SRM) technology is predicated on the assumption of a liberal international order informed by an understanding of state responsibility. However, this order is experiencing a period of disruption that has placed stress on extant and emerging global governance regimes and brought the assumption of their efficacy and viability into doubt. In addition, international order and existing global governance of technologies with planetary (...) implications, such as nuclear weapons, have become the increasing focus of criticism because of the inequities embedded within these institutions, calling into question how much of a roadmap the existing governance architecture can or should provide. Leading developers and proponents of SRM have advocated for cooperative, transparent, science-led governance, which parallels the language of early nuclear governance advocates, but there is a long history of displacement and disruption of indigenous and otherwise marginalized populations without meaningful consultation to accommodate technological developments driven by powerful, industrialized countries. Developing an ethical framework for the governance of SRM will be challenging under the current conditions of increasing tensions and confrontations between major powers that may have non–climate-related interests in developing and controlling SRM technology. This essay will reflect on whether the current international order, stable or unstable, is capable of producing ethical governance of SRM. (shrink)

The Jesuits have played a significant part in the history of Poland from the religious, social and cultural aspects. Little wonder, then, that over 5,000 books and articles have been devoted to the Order and its individual members in Poland. However, the Jesuit Order does not as yet have a full synthesis of its own on the subject of its history in Poland. The only work of a synthetic nature, by S. Załęski, Jezuici w Polsce [The Jesuits (...) in Poland],, notwithstanding the usefulness of its content still today, is no longer up to the modem expectations and standards required by historians. The compilation of a new comprehensive synthesis will call for the accumulation and presentation of the vast volume of material concerning the various aspects of the Order's history. (shrink)

An examination of seventeenth- and eighteenth-century French history indicates that the relationship between the Jesuits and Quietism was shaped by politics as well as by concerns of theological orthodoxy. During the late 1690s, the Jesuits championed François Fénelon accused of Quietism at the same time as they spearheaded an attack against Quietism in Burgundy, emphasizing crimes of spiritual incest or the abuse of clerical authority. Such ambiguity indicates that the Jesuits were motivated by a desire to consolidate political power in (...) Louis XIV... trades court. However, the fusion of Quietist heresy, charges of spiritual incest, and political gamesmanship would ultimately make the Jesuits themselves vulnerable to claims of heresy and abuse when the Girard/Cadière affair became a national scandal in 1731. This essay argues that this disquiet over clerical behavior and power was articulated in a changing political culture between the late seventeenth century and the 1730s. Growing dissatisfaction against the crown established a new political consciousness, one that regarded the politics of secrecy as problematic if not outright illegitimate. The secrecy of the confession, the emphasis on interiority seemingly at the expense of morality, and the enigmatic language of mysticism, all associated with Quietism played into fears of clerical (or “Jesuit”) cabal and conspiracy. When Jesuit opponents linked the order to Quietism, they presented the Jesuits as threats to an emerging set of political values in which legitimate authority was transparent and open while illegitimate power operated in the shadows. (shrink)

In “The Jesuits and the Method of Indivisibles” David Sherry criticizes a central thesis of my book Infinitesimal: that in the seventeenth century the Jesuits sought to suppress the method of indivisibles because it undermined their efforts to establish a perfect rational and hierarchical order in the world, modeled on Euclidean Geometry. Sherry accepts that the Jesuits did indeed suppress the method, but offers two objections. First, that the book does not distinguish between indivisibles and infinitesimals, and that whereas (...) the Jesuits might have reason to object to the first, the second posed no problem for them. Second, seeking an alternative explanation for the Jesuits’ hostility to the method, he proposes that its implicit atomism conflicted with the Catholic doctrine of the sacrament of the Eucharist, and was therefore heretical. In response to Sherry’s first criticism I point out that the Jesuits objected to all forms of the method of indivisibles, and that the distinction between indivisibles and infinitesimals consequently cannot explain the fight over the method in the seventeenth century. With regards to the Eucharist, I agree with Sherry that the Jesuits were indeed concerned about the method’s affinity to atomism and materialism, though for a different reason: these doctrines were antithetical to their efforts to impose divine hierarchy and order on the world. In as much as the technical details of the miracle of the Eucharist mattered, they provided no grounds for objecting to a mathematical doctrine. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

The contribution of Jesuits to the different fields of knowledge, including philosophy, is historically well known. In fact, since the foundation of the Society of Jesus, in the 16th century, Jesuits from different generations and cultures have taken part in the philosophical debates of their time and their different contexts. Since the foundation of the Society of Jesus, in 1540, the Jesuits, individually and as a body, have engaged in a fruitful dialogue between the Christian tradition and different dimensions of (...) human culture. During almost five centuries, numerous Jesuits taught philosophy in academic institutions all over the world. Some of them have their names recorded in the history of philosophy. Of course, the majority of them is not anymore remembered, despite their valuable contribution to the development of the Jesuit intellectual tradition up to our times. In fact, as an heir of the Roman College, the first academic institution founded by the Society of Jesus, in 1551, the Pontifical Gregorian University, in Rome, is a witness to this tradition, which has been kept alive thanks to the discrete work of both Jesuits and lay intellectuals. Known as the University of the Nations, this institution corroborates not only the capacity of the Jesuit tradition to put faith in dialogue with reason, but also the option to take the concrete reality of each human culture and its historical context as its point of departure. The Jesuits’ willingness to engage in dialogue with different intellectual perspectives is underpinned by one of the most defining traits of the Jesuit charism, namely, the conviction that God can be found and served in all things. Accordingly, Jesuits have adopted, from the beginning, an amenable stance towards the world with its different cultures and intellectual trends. As such, Jesuits have, since the beginning, inhabited the frontiers of human thought. According to the contemporary philosopher Paul Gilbert, SJ, within the institutions under the leadership of the Society of Jesus, it was always possible to maintain an equilibrium between two principles: “intellectual unity” and “openness to the world.” Without detriment to the Jesuit identity, the companions of Ignatius have been willing to dwell in the various dimensions of human reality, in their multiplicity and plurality. Either in the renewal of Aristotle’s and Aquinas’ metaphysics, or in the dialogue with modern philosophers such as Descartes, Kant, or Hegel, and even in the inculturation in non-European contexts, the Jesuits have been able to preserve the Christian tradition through an original development of human culture in all its richness and diversity. With respect to the last century, it has to be acknowledged that a significant number of Jesuits made significant contributions, with recognized competence, to philosophy. Certainly, the 20th century was particularly complex in many respects. It would be enough to recall that this period, which brought with it unprecedented social, scientific, and technological developments, was also the stage for the two World Wars. With the emergence or consolidation of philosophical currents such as Marxism, Phenomenology, Existentialism, Structuralism, and Post-Modernism, the past century was, without any doubt, fascinating from the intellectual point of view. Jesuits such as Karl Rahner, Frederick Copleston, Bernard Lonergan, William Norris Clarke, John F. Kavanaugh, Teilhard de Chardin, Gaston Fessard, Jean Daniélou, Henri de Lubac, Michel de Certeau, Xavier Tilliette, Paul Valadier, Paweł Siwek, Ignacio Ellacuría, Francisco Taborda, Henrique de Lima Vaz and, in the Portuguese context, Diamantino Martins or Júlio Fragata, among many others, were able to engage different philosophical currents, problems and controversies of their times. Faithful to their long tradition of being present in the frontiers of thought, those Jesuits have engaged in a fruitful dialogue with these intellectual trends, offering relevant contributions to different ongoing debates. Within this context, the present volume recalls and discusses the philosophical contribution of some of the most prominent Jesuit protagonists of the intellectual interchange that took place in the 20th century. This volume also intends to celebrate the 75th anniversary of the Revista Portuguesa de Filosofia, which happens just before the inauguration of the Ignatian Year. Decreed by Father Arturo Sosa, the Superior General of the Society of Jesus, this celebratory Year will start on May 20, 2021, precisely 500 years after Ignatius of Loyola, the founder of the Jesuit Order, was wounded at the battle of Pamplona. We are happy that this volume could bring together outstanding specialists in the thought of some of the most prominent Jesuits philosophers of the last century, namely Paul Valadier, Paul Gilbert, Józef Bremer, Jacek Poznański, Alexander Maar, Patrick H. Byrne, M. Ross Romero, Carlos Alvarez, Hélio Pereira Lima, José Gama, Domingos Terra, Gabriel Flynn, Marie-Gabrielle Lemaire, José Sols Lucia, Lorena Zuchel Lovera, Pedro Pablo Achondo Moya, Enzo Solari, Massimo Borghesi, Mendo Castro Henriques, João Barbosa, and Dominique Lambert. In addition, in the celebration of the 100th anniversary of Júlio Fragata’s birth, Maria Teresa Fragata presents a memory of his life and thought. We hope that this volume may be useful to all those interested in the Jesuit philosophical tradition. Hopefully, it will stimulate scholars to pursue a fruitful and creative dialogue with contemporary philosophy, in the footsteps of the Jesuit philosophers featured here. We would like to thank all the authors and all those who, in different ways, made this volume possible. (shrink)

From the past to the present, it is an undeniable fact that there are many psychological problems in human life because of variety of stressors. There are many methods and ways of coping to face this reality and overcome the obstacles. Recently, pandemic is a huge topic which people have to be struggled. It is possible to say that preventing individuals from leaving the house by social isolation during the pandemic period causes depressive states by triggering feelings of loneliness, and (...) it is possible to say that the feelings of being blocked by deprivation of freedom brings along many psychological problems. In this period, anxiety and uncertainty of pandemic that eliminate the functionality of the person have great psychological effects. Because of the reasons which were aligned above, coping mechanisms are most needed to get over stressful effects of pandemic. The pandemic period is a difficult period in which many individual experience social, economic and especially psychological problems. During this period, people use various coping methods to eliminate their psychological problems. Especially, studies show that religious coping has an important role in coping with psychological problems. To start with explaining the variables in the present study, in its most basic sense, religious coping is explained with the tendency to cope with the difficulties that we encounter in life through religious values. Similarly, religious coping is a form of thought or behavior that helps individuals avoid stress and the negative emotions that it causes. Religious coping is defined as constantly changing cognitive and behavioral efforts to combat certain external and/or internal urges that exceed or strain one's resources. To continue with psychological disorders, in order to understand psychological disorders, first of all, we need to understand psychological health. Psychological health can be defined as emotional and psychological well-being of people. (shrink)

The Foucaultian sociologist Nikolas Rose has influentially argued that psychosocial technologies have offered means through which the ideals of democracy can be made congruent with the management of social life and the government of citizens in modern western liberal democracies. This interpretation is contested here through an examination of the 1948 International Congress on Mental Health held in London and the mental hygiene movement that organized it. It is argued that, in Britain, this movement’s theory and practice represents an uneasy (...) and ambiguous attempt to reconcile visions of ‘the modern’ with ‘the traditional’. The mental hygienist emphasis on the family is central. Here it appears as a forcing-house of the modern self-sustaining individual. Mental hygienists cast the social organization of ‘traditional’ communities as static, with rigid authority frustrating both social progress and the full emergence of individual personality. Yet mental hygienists were also concerned about threats to social cohesion and secure personhood under modernity. If the social organization of ‘traditional’ communities was patterned by the archetype of the family, with its personal relations of authority, mental hygienists compressed these relations into the ‘private’ family. Situated here they became part of a developmental process of mental adjustment through which ‘mature’, responsible citizens emerged. This reformulation of the family’s centrality for the social order informed mental hygienist critiques of the growth of state power under existing forms of democracy, as well as suspicion of popular political participation or protest, and of movements towards greater egalitarianism. (shrink)

While law and justice issues are well represented in the vast and diverse world of Japanese Manga, the medium’s predilection for fantasy tends to produce futuristic or overblown fiction far removed from everyday life. Fantastic treatments may also reflect relatively low awareness of legal matters in a society of low crime and litigation. One law and order institution that most people are familiar with, however, is the network of community police boxes that covers Japan, and this has spawned a (...) gag-ridden yet somewhat more realistic genre of justice-related comics. This article focuses on Ishikawa Chika’s KOBAN, whose humour revolves around the contrasting personalities and petty squabbles of two cops in their dealings with mundane police work. The characters, plots and conversations are visually supported by juxtaposing the weaponry and equipment of law enforcement with childlike facial features and cute mascots, thereby constructing the police box as a halfway house between local neighbourliness and state bureaucracy. (shrink)

The Reliquary of the Manger in the Church of São Roque in Lisbon was created in the early seventeenth century to house supposed fragments of the crib in Bethlehem, given to the Jesuits in Lisbon by Pope Clement VIII. The gilded and silvered bronze reliquary was paid for in part by a donation of c. 1615 from Donna Maria Rolim de Moura, wife of Luís da Gama, a great-grandson of Vasco da Gama. The size of the donation—specifically, the coin involved--has (...) been variously reported and this investigation argues for a correct value, as well as presenting its equivalence in modern currency. The argument is backed up by the discovery in Lisbon of an early seventeenth-century inventory which records the donation. (shrink)

This note considers the recent House of Lordsdecision in Royal Bank of Scotland plc. v.Etridge (No. 2). It concerns the familiarscenario of a wife jointly mortgaging (orproviding a guarantee for a mortgage of) thefamily home in order to secure financialsupport for a business run by her husband. Ina landmark judgement, Lord Nicholls set out newand specific procedures to be followed bylenders and solicitors who are providingindependent advice, in order to counter anyargument by the wife that the charge should (...) beset aside because her signature on the lender'scharge has been obtained by the undue influenceof her husband. This note considers the impactof the decision upon the parties involved insuch transactions. Special consideration isgiven to the surety wife and her chances ofdefending possession proceedings brought bylenders in the post Etridge era. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Tolle, LegeCommencement Address at the Dominican House of Studies, May 13, 2022Michael RootTolle, lege. Tolle, lege. "Take up, read." Few such simple words have had such a crucial impact on the history of Christian theology. In the summer of 386, Augustine of Hippo was a torn man. He had come to believe the Gospel, but he could not bring himself to break with sinful habits, habits so ingrained he (...) called them "necessities." His soul was torn between two wills within him, he said, each pointing in a different direction. Nothing seemed able to be able to break the interior logjam. He says that he willed that he would will the good, but not with a complete will, and so he remained paralyzed. After hearing a friend and mentor describe the conversion of Victorinus, a famous Roman teacher of rhetoric, and another friend speak of the monastic retreat of St. Anthony, the spiritual conflict within Augustine reached a fever pitch and he retreated to a corner of the garden in the house he was staying at. Suddenly, from over the wall, he heard a child chanting the words tolle, lege: "take up, read." He could not think of any childhood rhyme or chant that involved those words—they must be a sign from God. So, he rushed over to where a copy of St. Paul's letters was lying, opened it, and read at random. His eye fell on Romans 13:13: "Let us conduct ourselves becomingly as in the day, not in reveling and drunkenness, not in debauchery and licentiousness, not in quarreling and jealousy." As he himself puts in his Confessions: "No further wished I to read, nor was there need to do so. Instantly, in truth, at the end of this sentence, as if before a peaceful light streaming into my heart, all the dark shadows of doubt fled away" (8.12.29). [End Page 9]You who are graduating are now coming to the end of a process that has involved a great deal of taking up and reading. I trust that the taking up and reading has not been to cure you of reveling and drunkenness, not to mention the rest of St. Paul's list, but rather to form you, most immediately within the discipline of theology and for many of you, within the vocation of the priesthood and the Dominican Order. Some of what you have taken up and read has, I hope, been inspiring. I hope that at least on occasion you felt as if a peaceful light was streaming into your hearts. Some of what you read, I would guess, you found mind-numbingly boring. But it is all part of the process.Of course you did more than just take up and read. You thought about what you were reading. You compared it with other things you had read. You related it to your own experience. You discussed it with other students. You wrote about it in papers and on exams. The medieval university master had three tasks: legere, disputare, praedicare—read, dispute, and (in this context) present. You have done much the same thing—reading, arguing, presenting.Reading with this kind of attention does not leave us unaffected. We do not just learn new information; we come to inhabit a different world, with a different landscape and a different population. It makes a difference whether one's effective world includes only places like Washington, New York, and Elizabeth, New Jersey, or also Jerusalem, the old Jerusalem and the new Jerusalem, the North Africa of Augustine, and the Paris of Thomas Aquinas. The person whose imaginative world is mostly populated by characters from Friends and Game of Thrones will be a different sort of person from the one whose imaginative world includes Abraham, David, St. Paul, Dominic, and Alyosha Karamazov. It is as much an exaggeration to say you are what you read as to say you are what you eat. But at least for some of us (and if you are graduating from Pontifical Faculty of the Immaculate Conception, you are probably in this group), at least some of what we read changes not only what we... (shrink)

As a fiqh (Islamic jurisprudence) term, the concept of “ignorance” ex-presses uncertainties in legal transactions and, in Islamic law, is accepted as a situation that negatively impacts the legitimacy of contracts. If the sale is deferred, clarification of the delivery time of the price to be paid for the goods sold, the number of installments, etc. during the contract is considered essential for the validity of the transactions in order not to damage the principle of mutual consent in purchase (...) and sale transactions and to avoid conflicts between the parties. However, not every uncertainty is considered an obstacle to the validity of the contract, and minor uncertainties that do not lead to disputes are tolerated. The fiqh sources of four Islamic sects contain many examples of these uncertainties. This study firstly examines the effect of ignorance on the validity of purchasing contracts in Islamic law using the issues in classical fiqh sources and then analyses the housing sales contract of TOKI’s (housing development administration of Turkey) “my first house social housing project” in this context from a fiqh perspective. In addition, the study addresses the related housing sales contract in terms of the juristic preference method by considering the aspect of meeting an important need of society and realizing the purpose of this project. Then, while evaluating the issue from a juris-prudential point of view, the study discusses that the absolute and strict interpretation of the rule of “ignorance renders the contract void,” which is adopted by ignoring the public interest, does not produce favorable results. (shrink)

Governance and discipline of the legal profession is a highly topical issue in the New Zealand and has been the subject of recent reform, with a move to a more co-regulatory structure. An explanation of that context follows, together with an overview of how the Disciplinary Tribunal under the Law Practitioners Act 1982 and its successor under the Lawyers and Conveyancers Act 2006 approach strike-off or suspension as the penalty in what would currently be termed 'misconduct' cases. Case studies and (...) comparisons of the responses under the prior and current regimes are included. Finally some conclusions are drawn about whether the sanctioning of lawyer deviance is changing. (shrink)

Contemporary casuistry, informed by a centuries-old intellectual tradition within the Jesuit order of the Catholic Church, characteristically maintains that ethical judgment does not rely on abstract laws, general rules or universal principles. Ethical judgment is formed through a subtle activity of comparing prior, settled cases with the current problem one is experiencing. Judgment on moral matters is therefore thought to be highly context-dependent and requires a sensitivity to the unique facts and social circumstances of each case. This discussion (...) reviews the origins of casuistry within Jesuit thought and then examines the implications of casuistry for organizational ethics. Our central argument is that contemporary casuistry, while correct to emphasize the particularity of ethical judgment, is nonetheless compatible with an important role for general principles in ethical decision-making within organizations. (shrink)

Until the very recent days of the Turkish Republic, when every effort is being made to adopt the ways of Western civilization, it has been the picturesque and wellnigh universal custom for shops to carry on their walls small placards, usually framed, and these placards have contained in beautiful Arabic writing verses from the Quran, traditions of Muhammed, rhymed and unrhymed sayings which have for generations been passed down from father to son. Coffee-houses, barber shops, booksellers, grocery stores, pharmacies, (...) candy stores, fruit-stands, private houses even, all have decorated their walls with more or less artistically copied bits of wisdom from the past. In general there is no record of the authors or sources from which the sayings have come. They reflect in some measure also the thought of Turkish society as that thought has been passed on through the centuries. In order to get a picture of social relationships in the old Ottoman state it will perhaps be of value to study these texts and learn what we can from them of the social life and ideals of everyday folk in Constantinople from the earliest days down to the period which is just passing. There was a close relationship between these mottoes and their owners. The mottoes reflected in the first place the life philosophy of those who wrote them, and they served to mould the attitude toward life of successive generations. Not only religious belief, but attitudes toward the world and its problems, toward methods and standards of business dealing, are all touched upon in these texts. (shrink)

This paper examines the profile of the Albatros Publishing House in Bucharest (specialising in youth literature) and the activity of its director, writer Mircea Sântimbreanu. He held this position for almost two decades and recounted his experience in a volume of memoirs. I tried to explore these memoirs mainly in parallel with accounts from archival documents and secondary literature. The Albatros Publishing House was a micro-universe for assessing the impact of successive ideological offensives by the Romanian Communist Party on book (...) production and on the youth in general (mainly the July 1971 Theses and the other party directives of the 1970s, as well as the Mangalia Theses of 1983). By the 1980s, the regime’s propaganda had acquired ultra-nationalistic nuances. This paper will also exemplify such developments by discussing the scandal generated by the 1983 publication of Saturnalii by Corneliu Vadim Tudor, a volume of poems with strong antisemitic tenor. Using mainly diaries, journals, secondary literature and archival documents, this article also analyses the strategies deployed by the communist regime in order to coerce the young generation – through the agency of publishing houses – to assume the new literary-political ideology of revolutionary humanism (the Socialist Realism of the Ceaușescu era). (shrink)

In ‘Do Animals Feel Pain?’ Peter Harrison argues that there are no good reasons to think that animals feel pain, that there are good reasons to think they do not feel pain, and that they should be treated well in order to promote not animal, but human, welfare. This is a provocative, and implausible, thesis. It has succeeded in provoking me, to rage and to rejoinder, but it has failed to convince me that a monkey shrieking as it is (...) mutilated is not feeling pain and that feelings of concern for the monkey should play no part in my attempt to stop the mutilation. (shrink)

The subject of Prof Roman Darowski's book is the philosophical heritage of polish Jesuits in the 17th and 18th centuries. Darowski, who is himself a priest from the Jesuit Order, is a representative philosopher- historian, engaged in historical research of the Jesuit philosophy in Poland. The author tells us also about his own experiences in this field. His study is an abundant synthesis of his own investigations into the subject. The author starts his monograph with a presentation (...) of the actual state of the investigations in Jesuit philosophy in Poland and Lithuania in the 17th and 18th centuries. In this part of the book he addresses the new questions in the subject and possible perspectives of future research. (shrink)

"Ever Since This World Began" from Love Dog (Penny-Ante Editions, 2013) by Masha Tupitsyn continent. The audio-essay you've recorded yourself reading for continent. , “Ever Since the World Began,” is a compelling entrance into your new multi-media book, Love Dog (Success and Failure) , because it speaks to the very form of the book itself: vacillating and finding the long way around the question of love by using different genres and media. In your discussion of the face, one of the (...) themes of Love Dog , I think there is something to be said about the surfaces media create and how you constantly manipulate them in your work. This seems important for thinking also about your book LACONIA: 1,200 Tweets on Film ; a book on film written in tweets, interposing already three sets of expectations and pushing the boundaries of each medium's faciality, it's surface tension. In Love Dog , is there another kind of facial interaction? Perhaps the discursive faces of approaching love as topic and love as method? If so, how did/do these intersect for you, do/did they drive the creation of this book? MASHA TUPITSYN With LACONIA and Love Dog , I wanted to pay homage to the work modernism has done on subjective time and chronological time by carrying that experiment over into the digital economy. Because LACONIA is a time-based work of cultural criticism that employs the aphorism to look at 21 st century American culture, it is also an archival work of cultural mourning and memory. And in Love Dog , which is also a work about mourning as it relates to love, I wanted to think with all my senses, and to reflect that in the writing itself by using a multi-media form. LACONIA tackled the sound bite and the promotional image--the everyday language of consumer culture--which often wants to communicate ideological agendas through the repetition of a single image or reductive phrase. I had always been interested in the approaches of artists like Barbara Kruger and Jenny Holzer and essayistic, typographical filmmakers, like Chris Marker and Godard. In both cases, I felt it was important to try to compose a book in which deep—critical—thinking happens in so-called immediate, informal, and disposable contexts. That is, in places where you are either not supposed to be serious or are not required to take things seriously. To me the most intervention is needed in every day instances of culture and representation. In order to do that, I had to utilize and interrogate the very structures I was critiquing. In other words, the writing had to materialize in that live, digital, public space. It couldn’t simply happen at home on a piece of paper or in a word document on my computer that no one could see until it was finished. It had to unfold in real time, amidst everything else. And it had to literally be surrounded by the cultural landscape I wanted to assess. In both LACONIA and Love Dog , I wanted to know how and if we can get away from what we cannot get away from? From which there is no respite. Given this, I don’t think hypertexts can really be called hypertexts anymore. Hypertexts are simply the world today. This is not only the way we read the world now. It is the way the world reads. Likewise, interfaciality, as you put it, works on a number of levels for me, both on and off the page. There is my relation to epistemological and phenomenological surfaces—the screen, the body, the face, the voice, gender; the official story. Then there is the way this dovetails formally, and to which the digital adds yet another dimension. It’s also where sound comes into Love Dog (giving the book a sound; giving tonality to the book’s ideas and feelings). As Anne Carson pointed out in her essay “The Gender of Sound,” the two are connected, and of course so are love and gender. In “Ever Since This World Began,” I wanted to think about the phenomenology of the voice, which is why I visualize the sonic in the book and why in my writing about faces, I look at the tonal aspects (the things a face voices and a voice faces) of a face. This was standard to do when images and faces were “silent” in the silent era. Those images/faces were extraordinarily audible. The greatest screen face, to me, is still Falconetti’s in Dreyer’s The Passion of Joan of Arc . We can hear her face—even though there is no actual sound on screen of her speaking. The internet is a similarly “silent” space where actual voices are lacking. So intertextuality goes with interfaciality. I’ve also talked a lot about how categorization worked when it came to the reception of my first book, Beauty Talk & Monsters . How despite the fact that Beauty Talk is a text that crisscrosses form and content in a variety of ways, not pinpointing its exact genre—choosing one genre over another—only made things worse. Fiction was the category people were most adverse to me using, even though of course there is a lot of fiction in the book. Part of how fiction works in Beauty Talk is in the reader not knowing exactly where the fiction resides. In Godard’s 1967 film, Weekend , for example, everything matters. Everything is political, whether it’s real or imaginary, film or reality. In Weekend , life is not a game and neither is the game a game. The game is really life. Either everything is important or nothing is. But many people want clear answers and demarcations so that they can decide what is important and what is not important. My use of the “I,” subjective criticism, made everything “real” in Beauty Talk . But fiction is in the construction. It is in the blending. This is why I perforate the movie screen and connect the onscreen and the offscreen; the official story and the backstory. Although I don’t think there is a difference between onscreen and offscreen anymore. Nor is there a dialectic. It’s all screen all the time now. Non-fiction, on the other hand, was more tolerated as a moniker. Unlike Love Dog , Beauty Talk wasn’t explicitly or tangibly (what is tangible is a question in all these books) working with digital forms or within this digital economy, so some people resisted the book’s hypertextuality or intertextuality because they couldn’t see its other forms, if that makes sense. It was a problem of invisibility; of how to make something appear (this is where Nietzsche, big presence in Love Dog , comes in—the nature of appearances). Something people don’t necessarily want to see. Some readers couldn’t see the way forms were interfacing in that book. On the surface, Beauty Talk was simply a text about media culture—the domination of entertainment as a mode of being and knowing—and most readers could only see that one side of the book. But as Godard puts it in Wim Wenders’ documentary about the future of cinema, Room 666 , “Films are made, images are made, when there’s no one looking. That’s what the invisible is, that which we don’t see. That’s what the incredible is, that which we don’t see. And cinema shows you that which we don’t see, the incredible.” We are living in the aftermath of narrative and temporal collapse, which means we don’t read or feel in the same way. I began to use digital forms in my writing because I don’t see us as traditional book people anymore. I would add that power also resides in the invisible, in the things we make invisible by making them visible. Or it did for a long time. The new face of power is quickly becoming so-called transparency, which is even more corrupt because even though we now live in a behind-the-scenes culture, and see and know how the mechanisms of power and corruption operate, we still don't change. The world still doesn't change. Finally, another important thing that Godard says in Room 666 that relates to Love Dog is: “I’m here in front of the camera, and yet in my body and in my head, I’m behind it. My world is the imaginary and the imaginary is a journey between forwards and backwards.” This idea of visible/invisible, foresight and hindsight , backwards and forwards is an important dialectic in relation to time and the idea of the destinal. This is why I wanted Love Dog to travel, literally, figuratively, and discursively. You have to be open to not knowing. To epistemological, geographical, chronological, and emotional aporias. In Love Dog my story is both visible and invisible to me. Sometimes I could see where I was going. Other times I was completely in the dark existentially. Truth procedure, which love is, as bell hooks and Badiou tell us, requires expedition and openness to possibility. Unless you want a story you already know, but that is not truth procedure. So I tried to create this backwards and forwards journey in the book—this sense of travel and motion, hope and doubt—by jumping between forms, media, time; traveling to different places, texts, and emotional registers. The book’s “Time-Jump series,” which mostly takes the form of music—songs—but also a series of “green” videos that I shot, is the most obvious tribute to this idea of subjective and chronological time. continent. Your work aligns with writers that play with the form of their language, or have assumed the role of performance artist at some point: Kathy Acker, Chris Kraus, Avital Ronell, and Anne Carson to name a few representing varied approaches that show up in Love Dog . At the risk of ossifying the work, or missing the point—as these experimental modes of writing stack-up in piles of published works, do they approach a genre? MASHA As I noted in my book Life As We Show It , in Chelsea Girls the poet Eileen Myles points out, “You can’t get money without a category.” More importantly, you can’t get a category—or respect, rank—without a clear genre. This makes genre and gender an obvious pair. The two words are even linked etymologically and both genre and gender concern taxonomies of legitimacy—of sorting through what and who is valuable. So the words share common prejudices. The things one does not want to read is often synonymous with who one doesn't want to read about. Therefore a break-up of or with genre is maybe the genre or anti-genre that could be said to link these writers. Avital Ronell breaks up with philosophical tradition and modes of inquiry. Like Nietzsche, she revaluates methods of evaluation, testing out things you are not supposed to use philosophy to test (and, by the same token, testing philosophy in ways it’s not supposed to be tested), like drugs and stupidity—where philosophy fails and we fail philosophy. And Chris Kraus does something similar in her experimental fiction, using different forms to put female subjectivity “to the test,” so to speak. All these female writers and thinkers have tried to destabilize the systems that have been set up in (and against) writing. Thus missing the mark with genre, even intentionally, means that we have missed the point in some sense as writers and thinkers. And that to me is a good thing, however difficult. We’ve started at the wrong point and gone somewhere else instead. We’ve acknowledged that writing and thinking are also about failure, and that failure is always embedded in the act of writing and in our reasons for writing. So that missing the point is also the point. Derrida insisted: “We must invent a name for those ‘critical’ inventions which belong to literature while deforming its limits.” But how can you give something that resists and deforms, a name? Wouldn’t the name also be deformed? Isn't this why the aforementioned writers get hyphenated descriptors like ficto-criticism? Do we need a proper name to be able to read something carefully? I don’t think so. I don’t need it as a reader. I’ve always taken a work on its own terms. But for most people, if you don’t have an address, people don’t know how to find you. A lot of time, they won’t even know how to look. And in some cases, they’ll think you’re not even worth finding. You are not on the map because you have to literally make the map in order to exist. In her essay, “The Gender of Sound” Carson asks, “Why is female sound bad to hear?” I think for the same reason something uncategorizable (pedagogically, creatively, racially, and sexually)—Other—is hard to read. *For an audio recording of Florida , read by Masha Tupitsyn click here . continent. : We're also curious to hear know how you see the significance of 'performance' (and why the label sticks to the shoes of these authors like toilet paper) in describing this kind of writing work? MASHA I think I responded to the parenthetical portion of this question in my previous answer. As far as how performance relates to Love Dog , in Acker’s Don Quixote , which is another big presence in the book, she writes, “there is no other reality than anthropomorphism.” In Don Quixote , the dog is human and the human is dog. Which brings us to the title of Love Dog and the totemic function of the dog in the book: giving human things animal characteristics and animal things human characteristics. Rather than investing all our human love ideals into dogs, which we do constantly as a culture of dog lovers, I wanted to put the dog into love. It is the difference between the consumption of love as a patriarchal institution or status position and the essence of a type of radical and liberatory relation that would benefit humans in their bonds with other humans. So the dog in Love Dog is not simply the book’s cover or performative affect, so to speak. Love has always needed the dog, which is why the dog is the very embodiment of belief in love . Recall Argos The Great Dog and Odysseus. Argos is the only one who remembers and recognizes the ragged and old Odysseus even after his 20-year absence. So love is the high ideal and the dog, both common and dependable, is the bridge between the sacred and the profane. The dog is the house of love. And because Love Dog is a digital project, it seemed impossible to think about the post-human, technology, the virtual, or difference (which Badiou says is essential to love in In Praise of Love ) without thinking about animal-being and being-animal. Instead of simply “performing” these ideas and characteristics as literary affects, I’m interested in being-becoming. Which means the book’s tropes, leitmotifs, series, and even its titles are in service of that truth procedure. In other words, I actually want to live this way, not just write this way. And, more importantly, I want to live this way not just think this way. So Love Dog became both my totem animal and my autobiographical animal. This made the book organic, anthropomorphic—beyond literary. See the trailer to Masha Tupitsyn's new book available now from Penny Ante Editions. (shrink)

There have been many papers on the Jesuit relationship with the State and with the civil powers in the Western Countries. But there are no such elaborations concerning Poland. However, it was not a central aim, the Jesuits had to engage in the political situation of the country where they did His apostolic work though they did not commit themselves personally in the policy. The Jesuits had their own concept of the State and the state policy. And they showed (...) great caution in preparing the policy treaties in order to save impartiality. (shrink)

This paper brings together a most fascinating and under-examined body of early New World writing that belong to a genre of writing I call “the torture narrative” with the insights of Marshall McLuhan in order to offer a way of thinking about body parts, especially hands, teeth, tongues, and eyeballs, and their extensions through technologies such as alphabets, manuscripts, books, and weapons. At its core are questions about the nature and effects of the changes wrought by the early-Gutenberg era—a (...) period characterized by vast scientific and technical discoveries, rising nationalisms, explorations, and conquests—in the New World. Rather than explore the ways an early New World print culture reflects or distorts discrete historical or ethnographic facts about colonial contact, I want to probe the ways the torture narrative speaks to the conditions of speaking and writing, and therefore to the discursive and textual production of the New World subject and New World space. My inquiry seeks to understand both the violence in, and the violence of, representation at founding historical moments, but its relevance far exceeds Renaissance or American studies. At stake in this discussion is an appreciation of a mode of intellectual inquiry that is attentive to the relationship between media technologies and the social worlds they reflect and transform. (shrink)

In this article it is suggested that the discourse entailing the realization of a dystopia of totalitarian surveillance, far from being a grounded fact, on the contrary, works as a screen sheltering us from the fact that we are reaching a point where we are nothing more than depersonalized, emptied forms of interest neither to corporations nor to each other; instead, we are moving towards the liquification of subjectivity as such. When our user data is “taken hostage” we are emptied (...) of personal features, submitted to a process of dissolution rather than prying surveillance. It is tempting to suggest that the various repetitions of the Orwellian theme is a basic fantasy protecting us from the ever increasing gaps in the global virtual order; working to cover up the real of digital capitalism following a desperate logic by which only nightmares suffice. What if the furthering of the digital paradigm, with its potential to add yet another layer of virtuality to experience leads, not to an increase of (Orwellian) control, but on the contrary overturns the house of cards of (symbolic) reality, exposing the core of the illusions of the self and the subject? (shrink)

: A series of imperial decrees of the 1820s ordering the establishment of a Greco-Uniate Theological Collegium and appropriate consistories contributed to the spread of the autocratic synodal system of government and the establishment of control over Greek Uniate church institutions in the annexed territories of Right-Bank Ukraine. As a result, the Greco-Uniate Church was put on hold in favor of the government's favorable grounds for the rapid localization of its activities. Basilian accusations of supporting the Polish November Uprising of (...) 1830-1831 made it possible to liquidate the OSBM and most monasteries. The transfer of the Pochaiv Monastery to the ownership of the Orthodox clergy in 1831 was a milestone in the liquidation of the Greco-Uniate Church and the establishment of a Russian-style Orthodox mono-confessionalism. On the basis of archival documents, the political motivation of the emperor's decree to confiscate the Pochayiv Monastery from the Basilians with all its property and capital was confirmed. The transfer to the category of monasteries of the 1st class and the granting of the status of a lavra indicated its special role in strengthening the position of the autocracy in the western region of the Russian Empire. The orders of the Holy Synod outline the key tasks of ensuring the viability of the Lavra as an Orthodox religious center: the introduction of continuous worship, strengthening the personal composition of the population, delimitation of spiritual responsibilities, clarifying the affiliation of the printing house. However, maintaining the rhythm of worship and financial and economic activities established by the Basilians proved to be a difficult task, the solution of which required ten years of hard work. In order to make quick changes in the monastery, decisions were made by the emperor and senior government officials, and government agencies were involved at the local level, which required the coordination of actions of all parties to the process. (shrink)

The ability of the Society of Jesus to engage in a broad and enduring tradition of scientific activity is here addressed in terms of its programmatic commitment to the consolidation and extension of the Catholic confession and its mastery of the administrative apparatus necessary to operate long-distance networks. The Society's early move into two major apostolates, one in education and the other in the overseas missions, brought Jesuits into regular contact with the educated elites of Europe and at the same (...) time placed the Society's missionaries in remote parts of the natural world. The modes of organization of travel and communication required by the Society's long-distance networks not only facilitated scientific communication and collaboration within the order, it also provided Jesuits with the resources they needed to engage successfully in 'ministries among the learned'. Evidence of a sustained attempt by Jesuit authors to assume the role of Kulturträger is found in the several genres of scientific publications that dominate the Society's scientific corpus. Thus the Society's early recognition of the "apostolic value" of scientific publications in recruiting friends and allies among Europe's intellectual elites, I argue, allowed a robust interest in natural knowledge to emerge as a legitimate part of the Jesuit vocation. (shrink)

This piece, included in the drift special issue of continent., was created as one step in a thread of inquiry. While each of the contributions to drift stand on their own, the project was an attempt to follow a line of theoretical inquiry as it passed through time and the postal service from October 2012 until May 2013. This issue hosts two threads: between space & place and between intention & attention. The editors recommend that to experience the drifiting thought (...) that attention be paid to the contributions as they entered into conversation one after another. This particular piece is from the BETWEEN SPACE & PLACE thread: April Vannini, Those Between the Common * Laura Dean & Jesse McClelland, Ballard: A Portrait of Placemaking * Amara Hark Weber, Crossroad * Isaac Linder & Berit Soli-Holt, The Call of the Wild: Terror Modulations * Ashley D. Hairston, Momma taught us to keep a clean house * Sean Smith, The Garage * * * * Instead of beginning with radical doubt, we start from naiveté. —Graham Harman, The Quadruple Object Deep in the forest a call was sounding, and as often as he heard this call, mysteriously thrilling and luring, he felt compelled to turn his back upon the fire and the beaten earth around it, and to plunge into the forest, and on and on, he knew not where or why; nor did he wonder where or why, the call sounding imperiously, deep in the forest. —Jack London, The Call of the Wild The figure of the feral remains a perpetual enigma, but the parameters remain relatively consistent. A person, usually a child, enters civilization after having been raised by wolves or kept in some kind of cruel captivity. The outsider perspective on domestication ensuing in an edge of a culture's self-recognition of its clumsier attributes, what has been taken for granted becomes apparent, is brought to the foreground with the stranger and made questionable. Amusement follows naïve questions or observations such as Kaspar Hauser in the Herzog film, The Enigma of Kaspar Hauser, when Kaspar notes that while in his room he is engulfed by it, but when he looks at the tower he can turn away and it disappears. Ergo, the room is larger than the tower. How entertaining. The aberrant one destabilizes the comforting cultural normative. Places become seen as mere impressions out of space, a patterning, a rut that not everyone lives in like us. This is one figure of the feral. The naiveté that begs all the questions. As a figure for a certain philosophical disposition, the rapidity of one’s saccade scans the environment, intuits it’s space, not from an initial thaumazein or a Critchlean sense of disappointment, but from a child-like naiveté bent on survival. To serve the naïve is merely one form of critique, and it is not nearly used enough in lieu of the critique that provides answers. How dull. It is not necessary to be an outsider to entrench a critique with naiveté. After having forced to suffer in the most parched and rocky terror, itself for so long rooted upwards of fifty feet into the ground upon which it grows, even a grapevine can spontaneously produce a white grape on a red vine. The curious feral can arise from within, and like pinot grigio, it adds variety without admonishing its roots. There is also the feral dog. Not raised by wolves, but humans. Founded in place the figure of this feral denies this place. The trajectory of this feral roves from the cultivated to uncultivated, or in speaking of plants from controlled to volunteer, finding the necessary nutrients and survival patterns on its own. Finding other places, reaching out into space testing its fertility. And when introduced into a foreign environment, it withers or flourishes. We would like to attempt a thesis at this juncture and to accept neither feral figure in its entirety, but to argue for the intimate conjunction between a cultivated place and its resonance with the space it procures for its nest and kin. I'm not a biter, I'm a writer for myself and others. —Jay-Z, What More Can I Say? I am writing for myself and strangers. This is the only way that I can do it. Everybody is a real one to me, everybody is like some one else too to me. No one of them that I know can want to know it and so I write for myself and strangers. —Gertrude Stein, The Making of Americans There is no subjective disposition outlining an unambiguous individual of the para-academy. There is no para-academic. We all have day jobs. 'Para-academic' seeped through the cracks as an adjective in the call to frame publishing dedicated to the critical rigor expected by academic publishing, but to deny the limitations of guarded legitimation through capital means. Open-access holds hands with this parasitic descriptor. Para-academic publishing's refusal to adhere to the valuation of locked access of a site, the site “of a desperate initiation to the empty form of value,” 1 seeks to recognize not merely an inclusive interpretation of significance, but the significance of thinking practice. The practice inside the paywalls of academic 'education' is held in a deathgrip by its infatuation with value and information, both empty without the apprehension of human experience, the barbaric yawp. “I can't breathe in here.” It is not that a para-academic practice leads one to the childish wonder of Kaspar Hauser who wonders about the spatiality of his room. It is the academic legitimation that distorts that one can hold the understanding of both in a constellation of place and space. Led to believe there is only a place for things, we are led to disillusionment. It is also not that a para-academic practice relinquishes itself to the invasive growth outside of careful cultivation, an abandonment of pleasantries for the toothy growl of a predator. It is the academy's fear that thought does not require capital to signify value. Some of the most nutritious meals can be foraged. Defining a para-academic practice is not outlining a place of accreditation of the practice, it is the recognition that any place is subject to modulation by the space it inhabits as well as creates. The para-academic practice keeps an eye of the creation of spaces, follows those paths that eat themselves in the name of academia. This is not unlike Red Peter's report to the academy, only successful if we report in idle idiosyncratic banalities that we have once again become victorious in our acculturation and nullification within the confines of accredited mush and our trajectory of wild rigor is defeated in our desire for recognition as recognizable in this place. Weeds are integral to the functioning of a large ecosystem. The manicured garden is entirely reliant on its keeper. The pansy can also go wild once neglected, the daisy definitely does.... a universe comes into being when a space is severed or taken apart. The skin of a living organism cuts off an outside from an inside. So does the circumference of a circle in a plane. By tracing the way we represent such a severance, we can begin to reconstruct, with an accuracy and coverage that appear almost uncanny, the basic forms underlying linguistic, mathematical, physical, and biological science, and can begin to see how the familiar laws of our own experience follow from the original act of severance. The act is itself already remembered, even if unconsciously, as our first attempt to distinguish different things in a world where, in the first place, the boundaries can be drawn anywhere we please. At this stage the universe cannot be distinguished from how we act upon it, and the world may seem like shifting sand beneath our feet. —George Spencer-Brown, Laws of Form Two edges are created: an obedient, conformist, plagiarizing edge, and another edge, mobile, blank, which is never anything but the site of its effect: the place where the death of language is glimpsed. These two edges, the compromise they bring about, are necessary. —Roland Barthes, The Pleasure of the Text Between these two epigraphs, interminable questions of where and questions of happening, gesture, and interface. To stay buoyed between a site of visible happening and haptic perspicacity. Bounded by one or the other leads to a desiccation of potential knowledge. The tumbleweed tumbles until met with mud, a bare structure moving but not movement. A tumbleweed tumbleweeds, propagates only at a place. It becomes significant again, continues. Significance, the site where meaning is made known through kinesthetic apprehension. 2 The feral founds a gestural horizon; an outsider’s scrawl-becoming-law; Deleuze teaching Meno’s dog geometry. Place as marked, outlined, recognized, territorialized. The academies marked by their peculiar disciplines, outlined by their rigid boundaries, recognized as factories of value. This far from ensures complete purchase on the space of thought, but it has made an undeniably elaborate means of making work significant. The academy is a muddy spot, it is fertile, but its gates are high and its dogs are barking. The coordinates of concept and experience. Already claimed by a stabilizing suspension, the terms enter specificity of ‘this is this’. Another correlation: activity and the individual. The individual, a placeholder in the crosshairs of juridical identification. Activity, what expands and surrounds this location, but utterly indebted to the node of “one who”. What's happening in this oscillation of nature and nurture is practice. Practice, as Stengers tells us “is not the activity of an individual or the product of that activity. It is the ingredient without which neither that activity nor this product would exist as such.” 3 Moving outward from our own honing, we're curious about the ingredient creating the place for holding conceptual and experiential engagements in each hand. And we'd like to argue that this place is not a limiting specification, but a practice undulating daily, by the minute. And we call this practice the para-academic practice. I repeat: there was no attraction for me in imitating human beings; I imitated them because I needed a way out, and for no other reason. —Franz Kafka, A Report to an Academy In order to exist, man must rebel, but rebellion must respect the limit it discovers in itself—a limit where minds meet and, in meeting, begin to exist. — Albert Camus, The Rebel Anyone is a para-academic or practicer of such means. The academic can, and we argue should, be active para-academically, to escape the bounds, recognizing no site specific place as a place to rest on or the place to grab the Kafka's top and wonder at its disobedience not to continue. Yet, the para-academic practice must maintain the desire for rigor in scholarship. Indeed desiring past itself to claim a more naïve rigor, one that does not take its form for granted. Without a para-academic practice, the scholar spends half the time merely working on behalf of a hierarchy, to maintain it, and the other measly amounts of time are in the name of thinking, but only in name. Not to mention the amount of debt it takes to attend the halls of higher education. Not to mention the snoring tenures. Not to mention the barely scraping by adjuncts. Not to mention the materials that shake the very force of producible theory. Not to mention when swimming in texts becomes slogging through data. Academia is a barbaric food chain and it is our claim that there is, as always, an imperative for thought to move, with Heidegger, beyond the logics of calculation and planning, to a time of its own. The path, into the panic of the dark wood of this space can be followed by any; any who let the silence and the rigor enter the play. Where the little theater is larger when inhabited ; where the data of the tutor asymptotically refutes; and where, as much as one wouldn’t expect it here, ballet may turn out to be the most feral of forms… NOTES Jean Baudrillard, “Value's Last Tango” Simulacra and Simulation trans. Sheila Faria Glaser,. “What is significance? It is meaning, insofar as it is sensually produced.” Roland Barthes in The Pleasure of the Text. Isabelle Stengers, “The Science Wars” Cosmopolitics I trans. Robert Bononno, 47. (shrink)

In _Jesuit Philosophy on the Eve of Modernity_ Cristiano Casalini collects eighteen contributions by renowned specialists to track the existence and distinctiveness of Jesuit philosophy during the first century since the inception of the order.

A document discovered in the Roman archives of the Jesuits sheds new light on the involvement of the Jesuit mathematician Christoph Scheiner in the trial of Galileo. The document suggests that Scheiner did not initiate the 1632–33 proceedings against Galileo, despite a long suspicion of his role in the events leading to Galileo’s condemnation, abjuration, and house arrest. An exploration of the contrasting conceptions of the scientific enterprise competing for hegemony within the Society of Jesus at the time of (...) the trial leads to the development of a model of scientific exchange based on money rather than gift giving. (shrink)

The COVID-19 pandemic has plunged the housing affordability and living sanitary conditions of China's low-income groups into a crisis. Public rental housing has made a significant contribution to alleviating this crisis, yet its exit problem has become more acute due to the impact of the epidemic. In order to explore how to effectively play the role of multi-governance in public rental housing exit, this paper adopts game theory to analyze the evolution of the behavioral strategies of government departments and (...) public rental housing tenants in public rental housing exit by combining four influencing parameters: the epidemic severity, the epidemic influence coefficient, the public participation degree, and the public reporting fairness. In response to exploring the conditions for the effective functioning of the multi-governance model under the impact of the epidemic, the influences of parameter change on the stability of the system are analyzed. The results show that when the COVID-19 epidemic impact coefficient is high, government departments need to reduce their own supervision costs to achieve better multi-governance effects; when public reports are distorted, the government departments’ own supervision capabilities determine the impact of public participation on governance effects. (shrink)

Przywara lived in the Jesuit community in Munich until the close of the second world war. He belonged to the group of Southern German Catholic scholars of widely ranging philosophical and theological interests, which included Karl Adam, Martin Grabmann and Guardini among others. Contributing frequently to the magazine of his order, Stimmen der Zeit, he was the leading German Jesuit philosopher of religion in the period between the two world wars. Przywara attracted special attention because he welcomed, (...) more than most of his Catholic colleagues, discussions with all schools of German philosophy, Kantian, Hegelian idealist and modern existentialist, as well as with Protestant dialectical theologians. His own position was always defended with wide historical knowledge and philosophical understanding. There is more frequent reference in most of the periodicals and books of the period to Przywara's argument in some particular discussion or controversy than to his own systematic exposition and philosophy. His philosophical interests were stimulated by his personal friendship with Martin Heidegger which dates from their early association together as pupils at a Jesuit school in Austria. Przywara, probably more than any other Catholic thinker, has not only been attracted to but really shared in the new speculation and positive insights of existential philosophy. (shrink)

Like other early modern missionaries, the Jesuits made much of their status as eye?witness observers, but the observational methods which missionaries employed in gaining knowledge of non?European cultures have received little consideration. The Jesuit case affords a glimpse of the observational tools and cognitive practices deployed in the overseas missions. Prayer, reading and some kind of writing or annotation constituted the backbone of Jesuit devotional practice, and writing formed a routine component of Jesuit mission life. Notes played (...) an essential role in bringing order to the onslaught of new experiences, alien customs, unfamiliar languages and unexpected circumstances routinely encountered. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 42.1 (2004) 101-103 [Access article in PDF] Cees Leijenhorst. The Mechanization of Aristotelianism: The Late Aristotelian Setting of Thomas Hobbes' Natural Philosophy. Leiden: Brill, 2002. Pp. xv + 242. Cloth, $97.00. Cees Leijenhorst, the young Dutch scholar and student of the late Karl Schuhmann, has written the most important book on Thomas Hobbes's natural science since Frithiof Brandt's Thomas Hobbes's Mechanical Conception of (...) Nature of 1928. This is true despite the undoubted brilliance and success of Leviathan and the Air Pump, published in 1985 by Simon Schaffer and Steven Shapin. Why this is so, it will be the burden of this review to clarify.Writing in the modern historiographical tradition known as contextualism, long associated with John Pocock, Quentin Skinner and Richard Tuck, Leijenhorst seeks to locate Hobbes within the horizon of that current of natural thought that began with Aristotle, led through antiquity and then flourished and came to predominate with the West's recovery of the Stagirite in the late Middle Ages. The course of so long a filiation of ideas cannot be the subject of a book whose length is under 250 pages, though a companion collection of essays on Aristotle and his long progeny, edited by Leijenhorst and others, has also appeared [End Page 101] (to be reviewed in the Journal). Instead, Leijenhorst focuses on the last, self-avowed inheritors and developers of that tradition, known as late Aristotelianism, though precisely how to define that tradition is itself problematized.Classically trained, Hobbes was well equipped to study Aristotle directly in Greek, without intermediaries; he early on published a translation of Thucydides. Still, Leijenhorst's concern is less to draw Hobbes closer to Aristotle than to relate him both to his immediate intellectual predecessors and to his own contemporaries, though, in each case, for different reasons. In the former, Leijenhorst convincingly argues that, as Gilson showed for Descartes, Hobbes assumed, drew upon, adopted and modified prevailing Aristotelian doctrines, even as he famously condemned their ancient author. And, Hobbes's sources, as they themselves interpreted, rejected and modified the views of their forebear, were rather various, including such writers of manuals as Bartholomaeus Anglicus and John Case, as well as others whose interests and directions were more varied and less conservative, including Scaliger, Rudolph Goclenius and Otto Casmann.A common source for both these strains of late Aristotelianism was the great stream of commentaries produced largely by members of the Jesuit Order from the middle of the sixteenth century onward, including Franciscus Toletus, Antonio Rubio, Petrus Fonseca, as well as Franciscus Suarez and members of other orders.This stream of thought also fed into the confessional strife of post-Reformation Europe, so that both Lutherans and Calvinists developed their own Aristotelianisms. One of the most striking conclusions of Leijenhorst's work is that, in characterizing both Aristotle's and his own metaphysics (or philosophia prima) as a universal science rather than as a particular theological science, Hobbes is an heir of this "Protestant ontology."Finally, Hobbes looked to the great names of natural-scientific thinking in sixteenth-century Italy, Zabarella, Pomponazzi, Fracastoro, Telesio and Campanella. Like Hobbes, these latter authors, "though vehemently anti-Aristotelian," nonetheless "exploited kinematic, empiricist and materialist tendencies found within the Aristotelian tradition itself, particularly in the School of Padua" (11).Such investigations into sources and lines of argument illuminate relations with predecessors and contemporaries in ways that social-constructivist accounts, like those of Schaeffer and Shapin and of the Edinburgh sociologist of knowledge David Bloor, may not accomplish. The author gives one instance of direct conflict between the results of that school and his own contextualism which illustrates this larger point.In his fight with Boyle, Hobbes is at pains to deny the existence of the void. Though he came to reject it rather late in his scientific thinking, the void, Schaffer and Shapin suggest, served to give space to the "incorporeal substances," similar to the scholastics' "abstract essences," upon which the latter erected the "kingdom of darkness" that... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:IntroductionFrom the closing decades of the fourteenth century onwards, reform attempts within the various religious orders gained impetus under the banner of so-called Observant movements. In nearly all orders, these Observant movements advocated a return to the lifestyle of an imagined pristine beginning in the face of a real or perceived crisis.1Within the Clarissan world, there were a number of signs pointing towards such a crisis. Adherence to the (...) rule, as well as a viable form of communal religious life could be conspicuously absent by the later fourteenth century. This was not solely the result of failing religious stamina, due to the interference of lay benefactors or sheer lack of motivation among the choir nuns. From the later 1340s onwards, many religious houses suffered heavily from recurrent Plague epidemics and the effects of prolonged military campaigns.This was particularly visible in some areas in France that were touched by the Plague and the Hundred Years War. In Toulouse, the Clarissan monastic community was reduced from around 80 women in 1330 to just four by 1370. Other houses more or less disappeared altogether because of the Plague, as was the case in Carcassone, Lavaur, Narbonne and Samatan, and had to be refounded. The Clarissan monasteries of Auterive, Béziers, Boisset, Les Cassés, Gourdon, and Le Pouget were heavily damaged or completely destroyed by warfare, and needed rebuilding.2In many cases, surviving nuns from destroyed monasteries extra muros moved into town. They had to restart their community life under very difficult circumstances. To make ends meet, the women sometimes had to engage in forms of economic exploitation of their goods that were not in line with the requirements of their rule. To make up for extreme losses in population and revenue, they also had to resort to recruitment practices that brought in people not equipped to embrace the vows of poverty, abstinence and obedience.There was no uniformity in the ways in which reforms were initiated. Nor did they always have the same results. This becomes clear as soon as we take into account the choice for a specific rule, the implementation of additional reform constitutions and convent statutes, and the role played by nuns and abbesses, secular authorities, secular clergymen and, of course, leading Observant and non-Observant friars of the Franciscan order.The Tordesillas congregationAn early attempt at reform in Castile resulted in a congregation named after the Poor Clare monastery at Tordesillas. This royal foundation had been created around 1363 to perform intercessory prayers on behalf of Pedro I of Castile and his new wife Maria of Padiella. The house was well endowed, and papal privileges freed the house from episcopal oversight, in line with important Urbanist houses elsewhere.3 In 1377, this autonomy was augmented, when Pope Gregory XI, ‘for certain reasons’ , freed the house from control from the Franciscan provincial minister.4 This might have been motivated by thoughts towards religious reform.5In any case, the new Castilian ruler Juan I was not content with the nuns’ intercessory works for the royal family. He obtained several papal bulls from the Avignon Pope Clement VII to entice the monastery to return to its former “observance” of the rule and its prayer obligations. These bulls made the Franciscan confessor of the king, friar Fernando of Illescas, perpetual visitator of the Tordesillas house, with full powers for the duration of his life.6 He could remove the abbess from office and enter the monastic enclosure to correct abuses. He could also absolve nuns and monastic personnel from sins and excommunication, as well as appoint and dismiss confessors and deliver punishments.7From 1410 onwards, the Tordesillas reform model began to attract other monasteries, which coagulated into the reform congregation of Santa Maria la Real or Santa Clara de Tordesillas. By 1447.. (shrink)