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Technological advances that revolutionize diagnose and treatment of diseases brings ethical issues along. The fact that the ailing rates of many diseases do substantially differ between the countries with high income and those with lower income raises many questions on distributive justice that are profoundly interesting from both ethical and religious perspectives. These complex ethical questions are still defying us in order to develop a coherent perspective to respond to the diverse political, cultural, philosophical and vocational contexts in the discussion. We are also challenged to create a perspective that responds to the diversity of religious formations.Realidad: Revista de Ciencias Sociales y Humanidades No. 119, 2009: 91-103 ; Los avances tecnológicos que revolucionan el diagnóstico y el tratamiento de las enfermedades traen consigo nuevos temas éticos. El hecho de que todavía las tasas de curación de muchas enfermedades difieren sustancialmente entre los países de altos ingresos con aquellos de bajos niveles de ingreso hace surgir preguntas sobre la justicia distributiva que revisten un profundo interés desde las perspectivas éticas y religiosas. Estas preguntas éticas complejas siguen desafiándonos para desarrollar una perspectiva coherente que responda a la diversidad de los contextos políticos, culturales, filosóficos y vocacionales que surgen en la discusión. Estamos desafiados, además, a forjar una perspectiva que responda a la diversidad de formaciones religiosas.Realidad: Revista de Ciencias Sociales y Humanidades No. 119, 2009: 91-103

This Comment will first define the peremptory challenge and discuss its history and normative values. It will then examine the United States Supreme Court's treatment of the peremptory challenge, focusing on how the peremptory challenge has changed from a litigation device that lawyers could exercise without explanation to one that at times requires an explanation for it to survive constitutional challenge. Next, this Comment will discuss state courts' independent interpretation of fundamental rights, Washington courts' decisions in harmony with this principle, and State v. Gunwall, the guide to independent constitutional interpretation in Washington. This Comment will show that under a Gunwall analysis, religion-based peremptory challenges violate Article I, § 11 of the Washington State Constitution. Finally, this Comment will provide a new standard for evaluating religion-based peremptory challenges in Washington while ensuring that the peremptory challenge remains a useful instrument in jury selection.

Das Buch enthält Abhandlungen zu Grundfragen des Rechts und des Staates in philosophischer Sicht. Herbert Schambecks langes Wirken als Rechtslehrer und Parlamentarier hat sein Bemühen um eine Verbindung von Institutionalität, Legalität und Humanität bekräftigt, mit dem er sich aktuellen Aufgaben und Problemen des Rechtsdenkens und Rechtslebens stellt. Er geht auf die Realfaktoren der Gesetzgebung, die Natur und Würde des Menschen, die Voraussetzungen von Geltung und Wirksamkeit des positiven Rechts sowie die Möglichkeiten und Grenzen des Rechtspositivismus und der Naturrechtslehre ein und setzt sich dabei mit der Rechtsformenlehre wie mit der Rechtsinhaltsbetrachtung auseinander. Inhaltsverzeichnis I. -- 1. Der Begriff der »Natur der Sache«: 2. Ordnung und Geltung: 3. Geltung und Autorität: 4. Widerstand und positives Recht. Gedanken zu Art. 20 Abs. IV des Bonner Grundgesetzes -- II. -- 5. Antikes griechisches Rechtsdenken und moderner Staat: 6. Antikes römisches Rechtsdenken und moderner Staat: 7. Ethik und Staat. Zur Geschichte der politischen Tugenden und Situation des Staates heute: 8. Was kann der Jurist aus der Geschichte lernen? -- III. -- 9. Idee und Lehren des Naturrechts: 10. Anselm Desings Kritik an der Vernunftrechtslehre der Neuzeit: 11. Die Schule von Salamanca und ihre Bedeutung heute: 12. Die natürlichen Rechtsgrundsätze des 7 ABGB: 13. Naturrecht und Verfassungsrecht: 14. Der Stand der Naturrechtsdiskussion heute: 15. Naturrecht in Zeitverantwortung: 16. Möglichkeiten und Grenzen des Naturrechtes sowie des positiven Rechts -- IV. -- 17. Der Anspruch der Gerechtigkeit und die Geltung des positiven Rechts: 18. Menschenbild und Staatsform: 19. Die ontologische Begründung der Menschenrechte: 20. Menschenbild und Menschenrechte im österreichischen Verfassungsrecht: 21. Die Menschenwürde im öffentlichen Recht und in der politischen

Providing a detailed reconstruction of the concept of personality within Weber's systematic studies of world religions, this book shows its complex development within three related problematics associated with Weber's influential comparative historical sociology - individuation, politics and orientalism.

COVER Front -- Copyright Page -- Table of Contents -- Acknowledgments -- List of Abbreviations -- Introduction -- Notes to Introduction -- Chapter 1: Religion and the True -- Notes to Chapter 1 -- Chapter 2: Genuine Theism -- Notes to Chapter 2 -- Chapter 3: Moderate Hope -- Notes to Chapter 3 -- Chapter 4: Practical Morality -- Notes to Chapter 4 -- Chapter 5: A Humean True Religion -- Notes to Chapter 5 -- Notes -- Bibliography -- Index -- Untitled.

Reseña de la obra Wotling, Patrick, «Oui, l'homme fut un essai»: La philosophie de l'avenir selon Nietzsche, Paris: Presses Universitaires de France, 2016

The aim of the present research is to retread the didactic and pedagogical proposal of Aldo Capitini regarding the teaching of religion. He is the founder of Non-violent Italian Movement and proposes a new religion inspired by the vision of the India Master Mahatma Gandhi. By using a phenomenological and hermeneutic method I examined various sources: literary (books, articles, critical literature), ar-chive files (epistolary, memos, lecture notes) legislatives, visual, audio-visual, in-ternet. Capitini elaborates an "open religion" to be taught in the "school of the future", a laical religion that establishes a dialogue with all the different religious traditions and goes beyond the separation between East and West. A precious and useful doc-ument for my research have been few lecture notes found in the Aldo Capitini's Foundation Study Center in Perugia, a written work that summarizes the academic Lectures of Theory of Education given in the University course of 1949-1950 spe-cifically dedicated to the teaching of eastern religions: Hinduism, Buddhism, Tao-ism, Shintoism, Islamism, Sufism. These different traditions are introduced to the students of the University courses as religions that have something in commune, not only among themselves but also in relation with western religions. Capitini points at the "religiousness" as the common element of all the religions as a matter to be taught at school, anticipating the longing for the sacred that is spreading today, in the post-secular age. The capitinian education for a holistic religion, open and laic, which has been elab-orated starting from the contest between eastern and western religions, can be pro-posed as an education for peace and for supporting the western democracies of our times, and it is searching a commune foundation beyond the religious differences, it respects the pluralism and encourages the education for a planetary citizenship in response to the present processes of globalization.

A partir de una selección de manuales de sociología de las religiones publicados en las últimas décadas, la presente nota de investigación explora las claves analíticas y los paradigmas de la disciplina en la actualidad. El debate sobre la secularización, las problemáticas en torno al concepto 'religión' y la emergencia de nuevas pers­pectivas constituyen los tres ejes a partir de los que exploraremos las ideas fundamentales de los manuales seleccionados. La necesidad de definición del fenómeno religioso a partir de la expe­riencia vivida y cotidiana y la reducción a mínimos de las categorías de estudio constituyen dos de los consensos básicos entre las distintas perspectivas de sociología de las religiones, cuyo debate continúa girando esencialmente en torno al cuestionamiento sobre la secularización.

"Kant's defence of religion and attempts to reconcile faith with reason position him as a moderate Enlightenment thinker in existing scholarship. Challenging this view and reconceptualising Kant's religion along rationalist lines, Anna Tomaszewska sheds light on its affinities with the ideas of the radical Enlightenment, originating in the work of Baruch Spinoza and understood as a critique of divine revelation. Distinguishing the epistemological, ethical and political aspects of such a critique, Tomaszewska shows how Kant's defence of religion consists of rationalizing its core tenets and establishing morality as the essence of religious faith. She aligns him with other 17th-century rationalists and German Spinozists and reveals the significance for contemporary political philosophy. Arguing that by prioritizing freedom of thought, and hence religious criticism, over an unqualified freedom of belief, Kant's theology approximates the secularising tendency of the radical Enlightenment. Here is an understanding of how the shift towards a secular outlook in Western culture was shaped by attempts to rationalize rather than uproot Christianity."--

Les chercheurs et les critiques sociaux présument souvent que la religion influe sur la vie publique en nous fournissant des motifs que nous utilisons pour justifier nos opinions sur les enjeux sociaux. Cet article examine étroitement, d'un point de vue ethnographique, la façon dont le langage religieux circule dans deux associations volontaires locales, des sites de ce que j'appellerai la place publique locale. Dans ces deux associations de dénomination protestante, l'une ayant une théologie libérale et l'autre conservatrice, les membres présument qu'un « bon » croyant n'est pas quelqu'un qui parle abondamment de ses motifs religieux, mais quelqu'un qui agit en fonction de ces motifs. Dans les deux cas, cette notion commune d'identité religieuse impose des limites ou même le bâillon auxdiscussionsreligieuses. Contrairement à ce que croient les sceptiques et les défenseurs de la religion sur la place publique, il est fort possible que le simple citoyen américain ne soit pas intéressé à faire intervenir la religion dans les discussions publiques.

Collett reviews 'Not by Reason Alone: Religion, History and Identity in Early Modern European Thought' by Joshua Mitchell.

It is a common—often stereotypical—presumption that Europe is secular and America religious. Differences in international religious freedom and religious engagement policies on both sides of the Atlantic seem to confirm this "cliché." This article argues that to understand why it has been easier for American supporters to institutionalize these policies than for advocates in the EU, it is important to consider the discursive structures of EU and US foreign policies, which enable and constrain political language and behavior. Based on the analysis of foreign policy documents, produced by the EU and the United States in their relationship with six religiously diverse African and Asian states, the article compares how both international actors represent religion in their foreign affairs. The analysis reveals similarities in the relatively low importance that they attribute to religion and major differences in how they represent the contribution of religion to creating and solving problems in other states. In sum, the foreign policies of both international actors are based on a secular discursive structure, but that of the United States is much more accommodative toward religion, including Islam, than that of the EU.