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The individual human is ill-suited to physical or psychical survival. The institution of society is the outgrowth of that fact. It conveys & mediates the significance of "being" to its members, but only imperfectly: it cannot totally protect the individual from the terror of the loss of belief, perfectly rationalize every external trauma it suffers, nor fully arrest the creation of its own traumas. However, its chief inability is this: while it conveys significance to existence, it cannot convey significance to significance. In consequence, society almost everywhere & at every time is driven heteronomously. An autonomous society, in contrast, would explicitly recognize its self-creation, control, & modification. F. Shephard

There 15 increasing evidence that social movements constitute an important repository of Africa's political practice. Émile Durkheim reminds us that although social facts, expressed in thought, feeling, or action, are derived from an environment external to the individual, they impose on him a route that he is obliged to follow. He suggests, therefore, that we study the public law that codifies existing political values and the sanctions that oblige obedience. The problem, however, is that formal institutions are sometimes unable to penetrate and impose their logic on social movements.

Der Beitrag legt den Prozeß um die Grundlagen der Entscheidungsfindung der Regierung 1989 dar und überprüft die Argumentation der Regierung an den historischen Entscheidungsformen japanischer Thronfolgeriten. Ursachen und Hintergründe der Konflikte unter den Parteien, Massenmedien, Personen u. a. über diese Riten sowie die Ideologie und Wirklichkeit der Tradition der Shinto-Riten werden kurz erläutert. (DÜI-Sen)