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Statement of problem. In Ukraine nowadays every year the family institution loses its meaning. There is a growing trend towards so-called "civil marriage", frequent divorce, and young people do not want to marry. You should also remember the wedding, ceremony, which is primarily a spiritual meaning, not just a contract. As a form of marriage in general it has lost its value and almost never used. We can not ignore and gay marriage, the debate over which unabated. There are many points of view, various studies and surveys on this. In many countries, such marriages are allowed, but multiple opponents argue that it is contrary to the very definition of family and marriage. So today there is a need to explore the genesis concepts of marriage and family. Recent research and publication analysis. The question of marriage and family relations was always interested researchers because the family and the family is the foundation of every human life. Recent research and public study on matrimonial customary law pre-Christian times in his writings pay attention Hrushevsky, Ivan Krypiakevych, I. Belyaev, M. ascend-Budanov, V. Serhiyevych, Shulgin, S. Yushkov, N. Pushkarev, N. Belyaev. The question of civil-legal regulation of property relations in Kievan Rus according to the norms of n Pravda was the subject of study of various scientists. These include, in particular, B. Grekov , P.Muzychenko, V. Rubanyka, W. Kulczycki, P. Zakharchenko, V. Serhiyevycha and others. In the nineteenth century the question of family relations, family and inheritance redistribution members of one family studied Pahman S., M. Kachanov, Barykov A., Mukhin, Alexander Leontiev. Paper objective. The article is a comprehensive analysis of the formation of marriage and family relations arising from the fact of belonging to a marriage and family in the Ukrainian lands in their development during X – XIX centuries. Paper main body. Analyzed the issue of marriage and family relations in the process of formation and development in Ukraine. History of the Ukrainian family law reaches ancient times, even before the formation of Kievan Rus as a state, let alone the adoption of Christianity. In ancient times in our history the Ukrainian lands major factor regulating social relations advocated custom. Personal property and non-property rights of spouses dependent on the shape and conditions of marriage. Matrimonial law Kievan Rus was a kind and unique because formed based on Byzantine law, pagan rituals, various folk customs and princely legislation. To simplify and facilitate the marriage in 1897 was issued a collection of religious and civil laws on divorce and judicial proceedings in matrimonial matters, where it was said that people of Orthodox religion can marry among themselves and with foreigners Orthodox and all other Christian denominations not asking for special permission from the authorities, but with all the marriage requirements. Conclusions of research. Examining the different forms of marriage in the Pagan era, one could argue that the echoes of ancient customs can be seen today in the marriage rites. The adoption of Christianity created favorable conditions for the rapid development of social, economic, political and spiritual relations, preparing the ground for organizing the legal system, both in general and in the field of marriage and family relations. Christianity, including Orthodox Church, had a great influence on the formation of new ethical norms of life which, to some extent found their reflection in the new legal system. Further evolution took place right in the direction of humanization. Thus, the Christian church has become a stabilizing factor in the socio-political system and legal development as Kievan Rus and modern Ukraine. The provisions of customary law XVII-XVIII reflected in the laws of the Russian Empire concerning marriage, conditions for its conclusion and termination, family rights and responsibilities and so on. These laws, some provisions of which began to operate from late XVII-XVIII century. In the nineteenth century. already fully regulate marriage and family relationships population, including Ukraine as part of the Russian Empire, and acted to the October revolution in 1917 however they were not straightforward and often contradicted each other. On the one hand provide extensive freedom and independence of women, on the other - completely denied their rights. Full union of church and state, which was one of the important principles of society at the time, was at the heart of marriage laws: the laws given not only features the marriage of some segments of the population, but were certain provisions of the laws concerning marriage of people of different Christian denominations and marriage do not Christians. The state determined the only legitimate church marriage, the main proof of marriage was a record in the parish (metric) book. As for the rights and responsibilities of spouses, they are completely controlled by the church, the state and meet the requirements of the then social, though not entirely satisfy the desire of family members. ; Проанализированы вопросы становления брачно-семейных отношений, которые возникают по факту брака и принадлежности к семье, на украинских землях в процессе их развития в Х – ХІХ веках ; Проаналізовано питання становлення шлюбно-сімейних відносин, що виникають з факту шлюбу та приналежності до сім'ї, на українських землях в процесі їх розвитку впродовж Х – ХІХ ст.

У статті розглянуті особливості механізмів відтворення і трансляції культури православного чернецтва, яка представлена своїми двома типами – "чернечою культурою" і " монастирською культурою". Встановлено, що в чернечій культурі культурна норма є незмінною. У монастирській культурі норма піддається впливу зовнішніх факторів, здатна модернізуватися. ; В статье рассмотрены особенности механизмов воспроизводства и трансляции культуры православного монашества, представленной своими двумя типами – "монашеской культурой" и "монастырской культурой". Установлено, что в монашеской культуре культурная норма неизменна. В монастырской культуре норма подвержена влиянию внешних факторов, способна модернизироваться. ; We think that the Orthodox monasticism culture where formed a special picture of the world and the ways of a man's relationship with the world, God and nature, must have a certain specificity of the processes of its reproduction and translation. In the literature devoted to studies of religious phenomena such as the culture of monasticism, the ways and means of its transmission are considered only in fragments. However, it is known that the Orthodox monasticism culture divides into two types. They are a "monastic culture" (a contemplative monastic direction) and a "monastery culture" (its active direction). That's why we get a problem of studying the mechanisms of reproduction and transmission of the culture of Orthodox monasticism in each types of the cultures. This is the goal of this article. The relevance of studying this issue is connected with the modern process of the religion revival in the postsoviet space and the increasing of its influence in the culture. The culture of monasticism is characterized as one of the most conservative and highly normalized structures of the church. The main source of monastic rules is the Gospel. The Gospel contains the instructions basing monastic maxims (self-denial, obedience, chastity). The a novice or a monk obedience before the spiritual guide for the more experienced elder monk is necessary for the more effective realization of monastic asceticism. The instructions of the most respected monks are the Holy tradition, which is the source of rules in the Orthodox Church with the Gospel.The ability to change the rules of monastic life is dependent on the type of culture of Orthodox monasticism. In the monastic culture the rules are constant. This is the culture that creates the understanding of the conservative character of the Orthodox monasticism culture. At the same time, the rules take into account the personal characteristics of the individual and his/her work suggests some creativity in the embodiment of that rule. The monastery culture focuses on the interactions with the society, the rule is a subject which changes under the influence of political, national, economic and others factors. Such changes may concern the forms and methods of the monk social work, the art in the monastery, the clothes of monks and etc.It is known that the standards will be implemented in the activities if there are people who can recreate the structure or operations according to these standards. It is possible to notice that the reproduction of the monasticism culture by the people of the past centuries (before the XIX – the beginning of the XX centuries) were entirely organic, as the culture was full of Christian influence. Nowadays there are huge gaps between the values and ideological basis, the conceptual world of the secular culture and the monasticism culture.We are not taught how to be a monk. The elements of the monasticism culture are "spilled" into the culture of the Church, Christian culture. Despite of the importance of the mechanisms of reproduction and translation in any culture, the ability to be a monk in the culture of Orthodox monasticism is regarded not as a result of training, but as the originally given (since childhood) predisposition of the individual.The asceticism does not deny the existence of the communication channels with the world. The calling of a monk is not only a personal salvation, but also in promoting the salvation of the world through "a prayer as an activity" or "activities like a prayer." The monastic culture has a few channels of communication with the world such as a personal conversation with an old man, the theological and ascetic literature and a worship. The monastery culture uses also such channels as the architectural complex of the monastery, a network of social institutions, the media, the systems of farmsteads, the pilgrimage, etc. However, the monasticism culture is not the sender but a repeater of meanings and promises, recorded in the Gospel. It is designed not to generate reports but to embody them, to indicate their applicability in human life, to interpret according to the changes outside of the monastery walls.The feedback factor (the response of the world) is less important for the monastic culture than the culture of the monastery. The monastery culture can change a form of feed posts (architectural, iconic style, the language of the messages, find a new translation, and etc.), but not its meaning. In general, the feedback plays a smaller role in the culture of Orthodox monasticism than in the secular culture.In the modern society because of its predominantly secular character the recipients of information which is transmitted by the culture of Orthodox monasticism, do not always have the appropriate code for its adequate perception and understanding.

Books reviewed in this issueVan Diemen's Land: An Aboriginal History. By Murray Johnson and Ian McFarlane (Sydney: NewSouth, 2015), pp.x + 453. AU$39.99 (pb).Warrior: A Legendary Leader's Dramatic Life and Violent Death on the Colonial Frontier. By Libby Connors (Sydney: Allen and Unwin, 2015), pp.xii + 268, AU$32.99 (pb).Anglican Clergy in Australia 1788–1850: Building a British World. By Michael Gladwin (London: Boydell and Brewer and Royal Historical Society, 2015), pp.xiv + 268. One map. £50.00 (cloth).Nature's Gifts: The Australian Lectures of Henry George on the Ownership of Land and Other Natural Resources. By John Pullen (Sydney: Federation Press, 2014), pp.240. AU$34.95 (pb).Fractured Families: Life on the Margins in Colonial New South Wales. By Tanya Evans (Sydney: UNSW Press, 2015), pp. ix + 304. AU$39.99 (pb).Albert Hall: the Heart of Canberra. By Lenore Coltheart (Sydney: University of New South Wales Press, 2014), pp.x + 318. Colour and b/w photographic illustrations throughout. AUS$49.99 (pb).Silent System: Forgotten Australians and the Institutionalisation of Women and Children. Edited by Paul Ashton and Jacqueline Z. Wilson (North Melbourne: Australian Scholarly Publishing, 2014), pp.xiv + 224. AU$34.95 (pb).Australia's Boldest Experiment: War and Reconstruction in the 1940s. By Stuart Macintyre (Sydney: NewSouth, 2015), pp.xi + 596. AU$34.99 (pb).David Syme: Man of the Age. By Elizabeth Morrison (Melbourne: Monash University Publishing and the State Library of Victoria, 2014), pp.433. AU$39.95 (pb). Distributed in Australia by Footprint Books.Inside the Hawke‐Keating Government: A Cabinet Diary. By Gareth Evans (Melbourne: Melbourne University Press, 2014), pp.xvii + 414. AU$49.95 (cloth)/$19.99 (ebook).Paul Keating: The Biography. By David Day (Sydney: Fourth Estate, 2015), pp.xviii + 557. Illustrations, notes, bibliography, index, AU$49.95 (cloth).Nation, Memory and Great War Commemoration: Mobilizing the Past in Europe, Australia and New Zealand. Edited by Shanti Sumartojo and Ben Wellings (Oxford: Peter Lang, 2014), pp.329. €56.00 (pb).The Rise and Fall of Gunns Ltd. By Quentin Beresford (Sydney: UNSW Press, 2015), pp.442. AU$32.99 (pb).Dangerous Allies: The United States and Australia. By Malcolm Fraser with Cain Roberts (Melbourne: Melbourne University Press, 2014). Pp.viii + 360. ISBN 978‐0‐6740‐67141. AU$45.00 (cloth).An Age of Neutrals: Great Power Politics, 1815–1914. By Maartje Abbenhuis (Cambridge: Cambridge University Press, 2014), pp.x + 289. ISBN 978‐1‐107‐03760‐1. AU$135.00 (cloth).Vivid Faces: The Revolutionary Generation in Ireland, 1890–1923. By R.F. Foster (London: Allen Lane, 2014), pp.xxiii + 463. Thirty‐three plates. Ten text illustrations. £20.00 (cloth).Five Year Mission: The Labour Party under Ed Miliband. By Tim Bale (Oxford: Oxford University Press, 2015), pp.320. £7.69 (pb).Inside Concentration Camps: Social Life at the Extremes. By Maja Suderland (Cambridge: Polity, 2013), [Ein Extremfall des Sozialen (Frankfurt/Main; Campus Verlag GmbH, 2009)]; translated by Jessica Spengler, pp.xiii + 336. £17.99 (pb).The Passage to Europe: How a Continent became a Union. By Luuk Van Middelaar, translated from the Dutch by Liz Waters (New Haven and London: Yale University Press 2013), pp.xvii + 372 £25 (cloth), £12.99 (pb). Distributed in Australia by Footprint Books.Writing the History of Memory. Edited by Stefan Berger and Bill Niven (London and New York: Bloomsbury Academic, 2014), pp. ix + 247. AU$39.99 (pb).Artists under Hitler. Collaboration and Survival in Nazi Germany. By Jonathan Petropoulos (New Haven and London: Yale University Press, 2014), pp.xiii + 407, b/w illustrations and colour plates. US $40.00 (cloth). Distributed in Australia by Footprint Books.A Stranger in My Own Country. The 1944 Prison Diary. By Hans Fallada, ed. Jenny Williams and Sabine Lange, trans. Allan Blunden (Cambridge: Polity, 2015), pp.viii + 274. £20.00 (cloth).Red Apple: Communism and McCarthyism in Cold War New York. By Phillip Deery (New York: Fordham University Press, 2014), pp.xi + 252, US$34.95 (cloth).Dumont d'Urville: Explorer and Polymath. By Edward Duyker (Dunedin: University of Otago Press, 2014), pp.671. NZ$70.00 (cloth).Globalization and Social Transformation in the Asia‐Pacific: The Australian and Malaysian Experience. Edited by Claudia Tazreiter and Siew Yean Tham (Houndsmills, Basingstoke and New York: Palgrave Macmillan, 2013), £65.00 (cloth).Global Population: History, Geopolitics and Life on Earth. By Alison Bashford (New York: Columbia University Press, 2014), pp.480. 16 Illustrations, AU$97.00 (cloth). Distributed in Australia by Footprint Books.Politics Against Pessimism: Social Democratic Possibilities Since Ernst Wigforss. By Winton Higgins and Geoff Dow (Bern: Peter Lang, 2013), pp.434. US$73.00 (pb).The Vulnerable in International Society. By Ian Clark (Oxford: Oxford University Press, 2014), pp.1 + 190. AU$44.00 (pb).The Yezidis. The History of a Community, Culture and Religion. By Birgϋl Açikyıldız (London and New York: I. B. Tauris, 2014) pp. xvii + 283, AU$41.95 (pb). Distributed in Australia by Footprint Books.Totalitarian Dictatorship: New Histories. Edited by Daniela Baratieri, Mark Edele and Giuseppe Finaldi (New York and Abingdon: Routledge, 2014), pp.280. £80.00 (cloth).We Are Amphibians: Julian and Aldous Huxley on the Future of Our Species. By R.S. Deese (Oakland, CA: University of California Press, 2015), pp.vii + 230, AU$76.00 (cloth). Distributed in Australia by Footprint Books.

Проанализированы вопросы становления брачно-семейных отношений, которые возникают по факту брака и принадлежности к семье, на украинских землях в процессе их развития в Х ХІХ веках. ; Statement of problem. In Ukraine nowadays every year the family institution loses its meaning. There is a growing trend towards so-called "civil marriage", frequent divorce, and young people do not want to marry. You should also remember the wedding, ceremony, which is primarily a spiritual meaning, not just a contract. As a form of marriage in general it has lost its value and almost never used. We can not ignore and gay marriage, the debate over which unabated. There are many points of view, various studies and surveys on this. In many countries, such marriages are allowed, but multiple opponents argue that it is contrary to the very definition of family and marriage. So today there is a need to explore the genesis concepts of marriage and family. Recent research and publication analysis. The question of marriage and family relations was always interested researchers because the family and the family is the foundation of every human life. Recent research and public study on matrimonial customary law pre-Christian times in his writings pay attention Hrushevsky, Ivan Krypiakevych, I. Belyaev, M. ascend-Budanov, V. Serhiyevych, Shulgin, S. Yushkov, N. Pushkarev, N. Belyaev. The question of civil-legal regulation of property relations in Kievan Rus according to the norms of n Pravda was the subject of study of various scientists. These include, in particular, B. Grekov, P.Muzychenko, V. Rubanyka, W. Kulczycki, P. Zakharchenko, V. Serhiyevycha and others. In the nineteenth century the question of family relations, family and inheritance redistribution members of one family studied Pahman S., M. Kachanov, Barykov A., Mukhin, Alexander Leontiev. Paper objective. The article is a comprehensive analysis of the formation of marriage and family relations arising from the fact of belonging to a marriage and family in the Ukrainian lands in their development during X XIX centuries. Paper main body. Analyzed the issue of marriage and family relations in the process of formation and development in Ukraine. History of the Ukrainian family law reaches ancient times, even before the formation of Kievan Rus as a state, let alone the adoption of Christianity. In ancient times in our history the Ukrainian lands major factor regulating social relations advocated custom. Personal property and non-property rights of spouses dependent on the shape and conditions of marriage. Matrimonial law Kievan Rus was a kind and unique because formed based on Byzantine law, pagan rituals, various folk customs and princely legislation. To simplify and facilitate the marriage in 1897 was issued a collection of religious and civil laws on divorce and judicial proceedings in matrimonial matters, where it was said that people of Orthodox religion can marry among themselves and with foreigners Orthodox and all other Christian denominations not asking for special permission from the authorities, but with all the marriage requirements. Conclusions of research. Examining the different forms of marriage in the Pagan era, one could argue that the echoes of ancient customs can be seen today in the marriage rites. The adoption of Christianity created favorable conditions for the rapid development of social, economic, political and spiritual relations, preparing the ground for organizing the legal system, both in general and in the field of marriage and family relations. Christianity, including Orthodox Church, had a great influence on the formation of new ethical norms of life which, to some extent found their reflection in the new legal system. Further evolution took place right in the direction of humanization. Thus, the Christian church has become a stabilizing factor in the socio-political system and legal development as Kievan Rus and modern Ukraine. The provisions of customary law XVII-XVIII reflected in the laws of the Russian Empire concerning marriage, conditions for its conclusion and termination, family rights and responsibilities and so on. These laws, some provisions of which began to operate from late XVII-XVIII century. In the nineteenth century. already fully regulate marriage and family relationships population, including Ukraine as part of the Russian Empire, and acted to the October revolution in 1917 however they were not straightforward and often contradicted each other. On the one hand provide extensive freedom and independence of women, on the other completely denied their rights. Full union of church and state, which was one of the important principles of society at the time, was at the heart of marriage laws: the laws given not only features the marriage of some segments of the population, but were certain provisions of the laws concerning marriage of people of different Christian denominations and marriage do not Christians. The state determined the only legitimate church marriage, the main proof of marriage was a record in the parish (metric) book. As for the rights and responsibilities of spouses, they are completely controlled by the church, the state and meet the requirements of the then social, though not entirely satisfy the desire of family members.

Las teorías geopolíticas vigentes no dan cuenta de la mutante situación internacional en Asia central. Resulta un área de interés vital para la Federación de Rusia y de interés estratégico para China, Estados Unidos (EEUU) y sus aliados. Las políticas nacionales son erráticas y la interferencia de –y entre- estos actores y sus vectores, colabora en una situación de incertidumbre que deviene caótica. Desde su origen, la Geopolítica ha mutado sucesivamente sus alcances y limitaciones teórico-conceptuales, ligados a las etapas, medios y sociedades en que primaron sus respectivos paradigmas. Este recorrido por lo que ha sido su origen y desarrollo resulta de vital importancia. Intentaremos incluir los aportes pertinentes al conocimiento y comprensión de los fenómenos políticos ubicados en Asia central en un entorno, hoy por hoy, globalizado. Podemos adelantar que existen teorías y conceptos geopolíticos superpuestos y contradictorios en las RCA. En general, en las relaciones entre Estados, las evoluciones se dan en función de una dialéctica de orden y desorden. Una teoría general o el ascenso de un paradigma constituye una empresa intelectual sin sentido, por aquello que indica Ángel Tello, "Determinar (.) el comportamiento previsible que en nombre de la religión va a tener un individuo que en un acción terrorista se inmola, matando al mismo tiempo a otros con una poderosa carga explosiva, resulta sencillamente imposible desde un punto de vista dogmático o determinista". Un hecho reciente es el debilitamiento de los Estados y la emergencia de elementos y actores perturbadores. Los estrategas, cientistas políticos y teóricos de las relaciones internacionales no estaban preparados para el repentino desmoronamiento de la Unión Soviética y el consecuente final de la Guerra Fría. Significativamente, ninguno de los paradigmas dominantes de las relaciones internacionales demostró ser capaz de predecir esos eventos. En la post Guerra Fría, el campo de las relaciones entre Estados permaneció fluctuante y no apareció ninguna teoría dominante capaz de explicar las nuevas realidades. Más aún, el proceso de construcción de nuevas teorías se complicó con la proliferación de conflictos étnicos, enfrentamientos culturales, el creciente rol de las asociaciones regionales, el impacto de la globalización y la revolución de las comunicaciones. Resulta imperioso restituir la discusión de las rivalidades territoriales al seno de las ciencias geográficas y al ámbito de la racionalidad estricta e ilustrada". De lo que se trata es de ensayar explicaciones y de aproximarse a una realidad mutante. Las sociedades avanzan sobre la base de contradicciones y el tiempo actual nos muestra un retorno a los nacionalismos y fundamentalismos como parte de la conflictividad actual. Una aproximación profunda al tema obliga a un enfoque dialéctico: la contradicción es la evidencia del movimiento, del choque de contrarios, pensamiento griego desde cinco siglos antes de Cristo y aún vigente-. Los nacionalismos, fundamentalismos y particularismos regionales pueden ser comprendidos como una reacción contra la racionalidad y determinismos occidentales, en este caso aplicados a un conjunto de repúblicas consideradas "orientales". La lucha por el poder condiciona en todos los aspectos la vida de las sociedades y es una manifestación dialéctica de las relaciones de fuerzas. Para analizar la competencia por áreas de influencia en las RCA es necesario identificar a los Estados de mayor magnitud estratégica mundial. Con Sherman Kent, acordamos que "para establecer el grado de poder o magnitud estratégica que posee un Estado se considera -además de su situación geográfica- sus vulnerabilidades; la suma total de los medios con que cuenta; su voluntad y pericia en usarlos ante una situación de gravedad -real o imaginaria-; las decisiones de sus pueblos y las posibilidades y los sacrificios que están dispuestos a realizar para llevarlas a cabo; los medios con los que han conducido sus asuntos internacionales en el pasado; la investidura de los líderes a cargo de los respectivos gobiernos y sus aliados probables; la capacidad de sus instrumentos no militares de política y estrategia y el potencial bélico -posible poder para hacer la guerra- del Estado en cuestión". Por alguna razón -la búsqueda de grandeza nacional, el cumplimiento de ciertos objetivos ideológicos o económicos o el mesianismo político- "…algunos Estados con suficiente capacidad y voluntad nacional de ejercer poder o influencia más allá de sus fronteras, intentan alcanzar una posición de dominio regional o de importancia global". Para lograrlo se valen de alianzas que intentan ampliar incorporando a otros Estados cuya situación, recursos, condición de potencial vulnerabilidad, etc. puedan producir cambios en la situación geoestratégica mundial y a través de los cuales intentan lograr sus propósitos. Ya se ha mencionado la existencia de Estados que reúnen las condiciones de poseer destacada magnitud estratégica y un variado espectro de intereses aplicados a las RCA, que serán objeto de análisis en base a las alianzas que constituyen con ellos. También analizaremos el accionar de actores no estatales, cuyas maniobras también afectan la reconfiguración del espacio geopolítico en las RCA. ; Facultad de Humanidades y Ciencias de la Educación

The article gives a scientific analysis about the nature of civil society, which is the case in the works of the philosophers of ancient Greece and Rome; lit conceptual and categorical apparatus of the essence of civil society and the rule of law in the works N.Makivelli, D.Lokk, T.Hobbes, J.-F . Rousseau, C.-L.Monteske, I. Kant, G.V.F.Gegel, A.Gramshi. The evolution of theories of civil society as a set of natural forms of social activity of people who are called non-political means to provide for the needs of the citizens and their interests, discloses the structure of civil society and its beginning, based on self-realization of rights; notes that only in a democratic society is possible the development of civil society in Ukraine and the transition to a global civil society.The purpose of the article - to form the theoretical basis of civil society in the history of social and philosophical thought, the conditions of civil society, the nature and structure, which is important for further analysis of authentic civil society as a major concept study. It is noted that the first experience of scientific analysis regarding the nature of civil society has a place in the writings of the philosophers of ancient Greece and Rome, where you can find the concept of the idea of civil society that emerged in the polis democracy, Roman law, of the later ideas of John Locke's natural law and Hobbes. In ancient Greece the term "political" included all the important areas of society: family, religion, education, literature, and art. Being a member of civil (civil) society meant to be a citizen, that is, to live and act in accordance with the laws, do not bring harm to other citizens. It was then that the understanding of society as totality citizens should be free to dispose of their property and their abilities. Civil society - a set of individuals, classes, groups, institutions, whose interaction is governed by civil law, and which is directly related to public policy. Civil society, according to Hegel, is a system of different needs that are based on private property and universal formal equality of people. Such a society appears with the emergence of bourgeois society in the historical arena. That is why civil society is a step in the development of the state but also depends on it. The foundation of civil society is private property, property interests and the formal equality of citizens. Higher interests of civil society are kept by law, court and police and therefore can not be realized without the participation of the state. Excessive development of some elements of civil society to the detriment of others can lead to unjust oppression of others. Maintenance of civil society - is the realm of the everyday interests of the individual methods of implementation - beliefs, legal and moral norms, traditions and customs. It reveals that the basis of civil society - is the free development of the individual with inalienable rights and political organization in which the individual realizes himself as a person. Characteristic features of civil society - the presence in society of free producers production methods, developed democracy, legal security of citizens, high level of civic culture, individual freedom and autonomy of citizens, freedom of forming and consistent expression of interest. It is noted that civil society serves as an area of economic, political, social, cultural, religious and other interests. Civil society is the foundation of the state, which, in turn, protects the principles of self-management of all NGOs that form civil society. Of civil society is a continuous process improvements citizen, society, government, politics, law, covering all areas of society without exception, providing conditions for the establishment of human personality, its national dignity. Only in a democratic society possible formation of civil society in Ukraine. ; В статье дается научный анализ относительно сущности гражданского общества, что имеет место в произведениях философов Древней Греции и Рима; освещено понятийно-категориальный аппарат сущности гражданского общества и правового государства в произведениях Н.Макивелли, Дж.Локка, Т.Гоббса, Ж.-Ж.Руссо, Ш.-Л.Монтескье, И .Канта, Г.В.Ф.Гегеля, А.Грамши; рассмотрена эволюция теорий гражданского общества как совокупности природных форм общественной жизнедеятельности людей, которые призваны неполитическими методами обеспечивать удовлетворение потребностей граждан и их интересов; раскрыто структуру гражданского общества и его начала, в основе которых самореализация человека; отмечается, что только в условиях демократизации общества возможно становление гражданского общества в Украине и переход к глобальному гражданскому обществу. ; В статті дається науковий аналіз відносно сутності громадянського суспільства, що має місце у творах філософів Давньої Греції і Риму;- висвітлено понятійно-категоріальний апарат сутності громадянського суспільства та правової держави у творах Н.Макіавеллі, Дж.Локка, Т.Гоббса, Ж.-Ж.Руссо, Ш.-Л.Монтескьє, І.Канта, Г.В.Ф.Гегеля, А.Грамші; показано еволюцію теорій громадянського суспільства як сукупності природних форм суспільної життєдіяльності людей, які покликані неполітичними методами забезпечувати задоволення потреб громадян та їх інтересів; розкрито структуру громадянського суспільства та його основи, в основі яких самореалізація людини; відмічається, що тільки в умовах демократизації суспільства можливо становлення громадянського суспільства в Україні та перехід до глобального громадянського суспільства.

"What a remarkable fifty years they have been for the world. Think what we would have missed if we had never heard the Beatles" : con queste parole, nel novembre 1997, la Regina Elisabetta celebrava il suo cinquantesimo anniversario di matrimonio. A quanto pare, ancora oggi, i quattro ragazzi di Liverpool fanno parlare di sé. Sono passati 50 anni da quando hanno conquistato il cuore degli Stati Uniti con il singolo 'I Want To Hold Your Hand', riuscendo, in poco più di 2 minuti e mezzo, a entrare nella Billboard Hot 100, la classifica dei 100 brani più trasmessi dalle radio oltreoceano. Innovatori senza precedenti, pur sotto l'influenza di Buddy Holly, degli Everly Brothers e Chuck Berry, i Beatles hanno dimostrato come il rock & roll poteva coinvolgere varietà di armonie e strutture. La compattezza del loro sound era data dalla combinazione sinergica del basso melodico di Paul unito alla batteria "folle" di Ringo, alla chitarra "rockabilly" di George e a quella, più decisa, di John. Idealistici, spiritosi, eclettici e irriverenti, essi hanno saputo definire e incarnare lo stile degli Anni '60 e la loro musica, iniziata con le canzoni romantiche e terminata con stravaganze perfezioniste, ha fissato dei nuovi standard per il successo artistico e commerciale della musica pop-rock. Fino ai primi Anni '50 il Regno Unito si presentava con confini culturali e sociali molto rigidi, entro i quali prendeva coscienza una comunità "pluralistica"; questi nuovi fermenti dettero origine a controversie con i giovani che si ribellavano alle convenzioni e alle autorità. Iniziò ad aleggiare un vento di libertà morale, il cui primo obiettivo era proprio lo smantellamento delle barriere poste tra la cultura popolare e la cultura alta. A livello artistico, si possono vedere i primi cambiamenti con Waiting For Godot, dramma teatrale beckettiano, messo in scena nel settembre 1955 all'Arts Theatre di Londra; con Look Back In Anger di Joan Osborne, rappresentato nel 1956 al Royal Court Theatre; con la Pop Art introdotta l'anno successivo da una mostra alla Whitechapel Gallery; e con la pubblicazione nel 1957 di Declaration, una raccolta di saggi i cui autori esprimono la loro indignazione contro l'apatia, il disinteresse e il fallimento intellettuale dell'ambiente in cui vivono. Tom Maschler, curatore della raccolta, presenta gli Angries come degli anarchici, spesso socialmente alienati, e non appartenenti ad alcun movimento politico preciso . Doris Lessing, unica figura femminile a comparire nella raccolta, ha le idee molto chiare: "we give little attention to the people who leave - that process of elimination that goes on all the time and which excludes, very early, those likely to be original and reforming, leaving those attracted to a thing because that is what they are already like. This social mechanism goes almost unnoticed - yet it is as powerful as any in keeping our institutions rigid and oppressive" ; e prosegue Collins: "the average man is a conformist, accepting miseries and disasters with the stoicism of a cow standing in the rain". Sempre negli Anni '50, il rock veniva giudicato un genere banale e inferiore, visto dalla critica come privo di qualsiasi significato musicale e valore duraturo; tale concezione mutò notevolmente nel decennio successivo, quando risultò impossibile continuare a definirlo "una semplice anomalia temporanea" . La rivalutazione di Elvis, l'impatto di Dylan con la nascita della canzone di "protesta" e la British Invasion dei Beatles, che fecero della musica popolare il nucleo centrale dei primi movimenti studenteschi e subculturali, indussero a considerare il rock una seria forma d'arte, d'intrattenimento e d'industria. Al riguardo, va ricordata la nascita, nel 1967, della rivista musicale Rolling Stone, che ancora oggi non si interessa solo alla musica in senso stretto, ma anche a tutti i fattori socioculturali a essa contigui. Di notevole importanza è stato poi lo sviluppo della televisione: se negli Anni '50 solo il 6% della popolazione possedeva un televisore, nel 1965 sarà di proprietà di più del 90%. E in questi Swinging Sixties, i Beatles e la televisione furono una fonte di guadagno reciproco: da un lato, infatti, i Fab Four ottenevano una visibilità a livello nazionale e globale, dall'altro la televisione era ben contenta di ospitare le masse di pubblico che i Beatles stessi attiravano. Nelle loro apparizioni televisive, si passò dalle esibizioni musicali alle interviste e ai dibattiti, le cui tematiche avevano poco a che fare con le pop star "classiche": la guerra in Vietnam, l'uso della marijuana, la religione. Così, se nel biennio '62-'63 il 76% delle loro apparizioni erano musicali, tra il 1966 e il 1970 soltanto il 17% riguardavano le esibizioni. È stata proprio questa scissione tra il ruolo classico della pop star e quello più complesso incarnato dai Beatles, a renderli così speciali. Definiti "uomini di idee", "intellettuali" , in quanto portavoce di una generazione e guida di una controcultura globale, c'è anche chi li paragona ai giocolieri e menestrelli medievali. Sì, l'epoca è sicuramente diversa a livello tecnologico e geopolitico, ma proprio come i menestrelli, i Beatles hanno usato la loro musica per rivestire più ruoli: intrattenitori, critici, cronisti, opinionisti, corteggiati ma anche ostacolati da quelli che volevano far loro da "padroni". "Who would have thought that the pop music of the 1960s would develop into a force as vital as that of the jongleur of old?".

Fight against terrorism is an important public interest. Data on natural persons that belongs to the area of their private life could help the state in the aforementioned fight. Therefore, the state may be interested in collecting the data on all the natural persons within its jurisdiction in order to prevent terrorist attacks. This raises the question if the state could collect that information without any legal restrictions. In this work, the relevant provisions of universal international law, the law of the Council of Europe, the European Union and Lithuania will be examined and the answer to the question will be provided. In the universal international law, 17 "sectorial" treaties describe certain types of behaviour that can be called terrorism. Therefore, the present concept of terrorism is very fragmented, i. e. different treaties directly or indirectly provide the definition of terrorism applied just for that certain treaty. It is important to mention that the inclusion of certain features in the concept of terrorism endangers the human rights protected by the international law and may unreasonably restrict the possibilities of freedom fighters to defend themselves from illegal foreign occupation or to seek to realise the right to self-determination. For example, the inclusion of substantial harm to the environment in the definition of terrorism as an alternative feature of this crime may unreasonably restrict the possibilities of freedom fighters, as they may have no viable alternatives to resist illegal violence used against them. The serious harm to property, as an alternative feature of terrorism, may lead to the infringement of the rights of legal protesters. It is also important to mention that some features of the crime of terrorism are not comprehensively defined concepts, e. g. serious harm to property, serious injury or substantial harm to the environment. Therefore, there is the risk that even not considerably dangerous behaviour may be mistakenly called terrorism. As a result, various human rights may be infringed. On the other hand, many of these problems could be avoided by the appropriate interpretation of the provisions of the treaties, as all of them directly or indirectly emphasize the necessity to respect human rights, provides for the possibility to reject a request for extradition if it is reasonably believed that the person will be prosecuted for his nationality, ethnic origin, race, religion or political opinion and as states have other international obligations. The Council of Europe defines the concept of terrorism by making references to universal "sectorial" treaties, but it also define some aspects of the crime of terrorism directly. The European Union has chosen a different way, as it provides the general definition of the crime of terrorism. It is important to mention that both the law of the Council of Europe and the law of the European Union recognize the need to respect human rights during the fight against terrorism. Concerning the definition of terrorism, Lithuania has obliged itself by some universal international treaties and certain treaties of the Council of Europe. Moreover, Lithuania is a member of the European Union therefore the law of the latter is also applied in this country. Thus the provisions of the aforementioned types of law have affected the national criminal law of Lithuania. The criminal code of Lithuania defines two groups of crimes related to terrorism, i. e. the crimes of terrorism and the crimes related to terrorist activities. It is important to mention that the two groups of crimes are not necessarily especially dangerous. All the aforementioned levels of law emphasize the necessity to respect human rights in the fight against terrorism. And the right to private life is one of them. According to the universal international law, the law of the Council of Europe, the European Union and Lithuania, the private life of an individual is a concept that cannot be defined comprehensively. This concept is a very broad one and the essence of it is explained by giving examples of different aspects of the private life of natural persons. All the aforementioned levels of law recognise that the right to private life can be limited. However, this may be done only if certain legal requirements, including the principles of necessity and proportionality, are met. It must be noted that the sensitive areas of the private life of individuals have greater protection, therefore it is harder to justify the interference into them. Automatic measures may also cause problems as, in certain cases, they may be inconsistent with the obligation of the state to take into account the circumstances of the situation and to follow the principles of necessity and proportionality (Lithuanian law does not allow such measures, as, according to the Constitution, the information about the private life of an individual can be collected only if a court has authorized it by a reasoned decision). According to the universal international law, the law of the Council of Europe and Lithuanian law, it may be derogated from the right to private life in an extraordinary situation, but certain legal requirements, including the principles of necessity and proportionality, must also be fulfilled. In conclusion, the state may limit the right to private life of individuals during the fight against terrorism. However, there are legal restrictions for such interference.

In Zeiten eines zur Religion gewordenen Kapitalismus und der grell ausgeleuchteten Städte, die ihren Bewohnern durch Überwachung all ihrer Lebenswelten jegliche Freiräume rauben, meint man den Zenit an möglichem Pessimismus erreicht zu haben. Das große und unangenehm blendende Licht (ital. luce) der Herrschaft und Herrlichkeit ist zum holistischen Weltunternehmen geworden. Diesem Zustand setzt Georges Didi-Huberman in seinem brandaktuellen Buch die fragilen Lichter (ital. lucciola) der Glühwürmchen (franz. lucioles) als Hoffnung und Widerstand entgegen. Ihren Ausgang nimmt diese 'Geschichte' der Glühwürmchen 1941 in Bologna. In jenem Jahr schreibt der Student Pier Paolo Pasolini einen Brief voller Begehren und Freude, während rund um ihn der Krieg tobt. Eine Szenerie voller Dunkelheit und Gefahr, in der nichtsdestotrotz die Euphorie der unschuldigen Sehnsüchte und Überschreitungen ihre Nischen findet. "Kleine Geschichten inmitten der großen Geschichte" (S. 16). Nach einer kurzen Beschreibung über einen Aufenthalt in einem Bordell – "lucciola bezeichnet im umgangssprachlichen Italienisch die Prostituierte" (S. 18) – kommt Pasolini auf die Freundschaft zu sprechen. Er berichtet von einer mondlosen Nacht, in der er mit Freunden "eine Unmenge von Glühwürmchen gesehen" hat, die er und seine Freunde sowohl um ihre Liebe und Gemeinschaft als auch um ihr gegenseitiges Begehren beneidet haben. Evoziert durch dieses Schauspiel folgen schwärmerische Bekenntnisse über die Schönheit der Freundschaft. Dies wird in der Anmut des Lachens junger Männer manifest, welche "die Nacht mit ihren Rufen füllen". Für Pasolini stellt der "Tanz der Glühwürmchen" einen Raum von Gesten der Freiheit dar, die sich dem Terror zu entziehen wissen. Sie sind die kleinen Lichter des Begehrens im grellen Licht des Faschismus und der Schuld. Die unschuldige Euphorie der Jünglinge repräsentiert wie die Glühwürmchen eine wahre Ausnahme innerhalb der zur Regel verkommenen Ausnahmezustände des Terrors, wenn Pasolini infolge von angsteinflößenden, "wilden Scheinwerfern, mechanischen Augen"[1] spricht, die ihre Lebenssituation kennzeichnen. 1975, im Jahr seiner Ermordung, veröffentlicht Pasolini eine Schrift über den wiedererstarkten Faschismus unter dem Titel Von den Glühwürmchen. Diese neue Macht hat eine allumfassende Nacht sowie ein beißendes Licht der Herrschaft nach sich gezogen. Dieser Text beklagt das endgültige Verschwinden der Glühwürmchen, die selbst in den dunkelsten Momenten noch Hoffnung gespendet haben. Mit dem Aussterben der Glühwürmchen und dem "kulturellen Völkermord" durch die Konsumgesellschaft hat die totale Verzweiflung Einzug in die Lebensrealität gefunden. Die sogenannten einfachen Leute, denen Pasolini zeitlebens stark verbunden war, wurden durch eine katastrophale Gleichschaltung um ihren Geist und ihre Vitalität gebracht. Das Verschwinden der Glühwürmchen steht demzufolge sinnbildlich für den Verlust von Gemeinschaft und Menschlichkeit, für den radikalen Entzug der Hoffnung und den letztgültigen Schwund der kleinen Schimmer, die Funken des Widerstandes angedeutet haben. "Die menschlichen Geschöpfe unserer heutigen Gesellschaft", so Didi-Huberman über Pasolinis Zeitdiagnose, "sind wie die Glühwürmchen besiegt und vernichtet worden, sie wurden aufgespießt und ausgetrocknet unter dem künstlichen Licht der Scheinwerfer, dem panoptischen Auge der Überwachungskamera oder der todbringenden Agitation der Fernsehbildschirme" (S. 54). Ausgehend von Pasolinis Einschätzung gilt es für Didi-Huberman "nicht mehr und nicht weniger" als das "Prinzip Hoffnung" (S. 55) anhand der Glühwürmchen neu zur Diskussion zu stellen. Für ihn führt die Konstatierung der Totalität nicht zwangsläufig zur Konsequenz – auch wenn alle Zeichen nichts als katastrophale Rückschlüsse zulassen – deren Sieg kampflos zu akzeptieren und "in Trauer und politischer Verzweiflung zu erstarren" (S. 48). Respektive hat er sich nichts weniger als Walter Benjamins Maxime der geschichtsphilosophischen Anschauung verschrieben, "in der das Gewesene mit dem Jetzt blitzhaft zu einer schimmernden Konstellation zusammentritt, aus der sich eine Form der Zukunft ergibt" (S. 55). In solch einer Konstellation – Benjamin nennt sie "dialektische Bilder" – kristallisieren sich Glühwürmchen, die ein Bild imaginieren, das "die Art und Weise, wie wir Politik machen" (S. 56) konstituiert. Die Einbildungskraft ist der Akt, der "Bilder für das Denken" produziert. Im Nachleben, hier in der Tradition von Aby Warburg und Benjamin, zeitigt sich eine Kraft, die für die Einbildungskraft und vornehmlich für ihre "politische Funktion" ihre integrale Wesenheit darstellt. Das "Nachleben bedeutet, in poetischer wie auch in visueller Hinsicht [… eine] – mal vermittelte, mal unsichtbare, aber latent vorhandene, anderswo wiederaufscheinende – Unzerstörbarkeit der Bilder, die unablässigen Wandlungen unterworfen sind" (S. 58). Diese Bilder sind Glühwürmchen und ihr Nachleben nichts Anderes als ein schwaches, aber eindringliches Nachleuchten (Lumineszieren). Sie tauchen flüchtig auf, um dann wieder zu verschwinden, ohne aber ausgestorben zu sein. Wie lässt es sich, so Didi-Hubermans eigentliche Kritik an Pasolini, vom endgültigen Verschwinden der Glühwürmchen sprechen, wenn sie ein reichhaltiges Nachleben entfalten? Dies ist vor allem vor dem Hintergrund zu sehen, dass Pasolinis Filme der 1950er- und 1960er-Jahre selbst beispiellos von einem Nachleben zeugen. Ein ähnlicher Pessimismus ist Didi-Huberman zufolge auch den jüngeren Texten von Giorgio Agamben eigen, die eine "latente Apokalypse" diagnostizieren. Der Erfahrungsverlust, den Benjamin in seinem Essay Erfahrung und Armut an der Katastrophe des Ersten Weltkriegs festmacht, ist Agamben zufolge nunmehr im Alltag manifest geworden. Nach Benjamin sind die Menschen aus dem Krieg nicht reicher, sondern ärmer an Erfahrung heimgekehrt, während laut Agamben den Menschen heutzutage im Alltag keine Übersetzungspraxis mehr gegeben ist, die eine Erfahrung hervorrufen würde. Zeichnet sich Benjamin zufolge die Nachkriegszeit noch durch ein Bewusstwerden der Erfahrungsarmut aus, die nicht mit ihrem absoluten Verlust gleichzusetzen ist, sind auf der anderen Seite die Menschen nach Agamben gänzlich um jedwede Erfahrung gekommen. Gemäß Benjamin ist die "Erfahrung im Kurse gefallen"[2], sprich in Bewegung, wohingegen nach Agamben alle Formen der Erfahrung zerstört und endgültig verschwunden sind. Didi-Huberman hält Agamben entgegen, dass selbst die "Apokalypse in Permanenz" nicht absoluter Natur ist, da sich in ihr Potentiale, Reste eines Widerstands finden. Entlastet ist demnach die Menschheit von der angeblich einzigen Hoffnung einer letztgültigen Grenze. Nicht um den Horizont eines großen Lichts (luce) der Rettung, sondern um zerbrechliche Bilder (lucciola) der Hoffnung ringt Didi-Huberman. Denn auch "die berühmte 'kleine Pforte' des Messianischen bei Benjamin öffnet sich kaum: 'eine Sekunde', sagt er. Ungefähr die Zeit, die ein Glühwürmchen braucht, um seinen Artgenossen zu leuchten – um an sie zu appellieren –, bevor wieder das Dunkel die Oberhand gewinnt" (S. 78). Weder dem Volk, noch den Bildern gesteht Agamben eine Kraft des Widerstands zu, da sie von der "Gesellschaft des Spektakels" (Guy Debord) unterdrückt würden. Ihm zufolge verharrt das Volk ausschließlich in der Akklamation. Agamben übersieht hierbei, so Didi-Huberman, die dialektischen Potentiale, die sowohl den Bildern wie auch dem Volk innewohnen. Trotz aller Kritik darf nicht vergessen werden, dass sich dieser Diskurs ohne Pasolinis und Agambens erschreckend zutreffende Analysen überhaupt nicht denken ließe. Agamben vergisst einzig über seiner "Archäologie der Akklamation" ihr eine "Archäologie der Manifestation, ja der Revolution" (S. 99) entgegenzusetzen. Dieses Gegengewicht sieht Didi-Huberman völlig zu Recht in den Schriften Benjamins verwirklicht, der sowohl eine "Geschichte der Unterdrückten" als auch eine Organisation des Pessimismus einfordert. Anhand Hannah Arendts Lessing-Interpretation in Menschen in finsteren Zeiten hebt Didi-Huberman die Bedeutsamkeit von einem "paradoxen Vermögen [ressource] eines […] Widerstands des Denkens, der Zeichen und der Bilder gegen die 'Zerstörung der Erfahrung'" hervor, welches die Kraft besitzt, die "Freiheit der Völker in Erscheinung treten zu lassen, trotz allem, trotz der Zensur durch die Herrschaft und trotz des gleißend blendenden Lichts der Herrlichkeit" (S. 136). Diese Form des Widerstands ist der Rückzug aus dem grellen Licht (luce) in das Denken, der im gleichen Moment aber auf ein Handeln abzielt, das mitteilbar, erzählbar wird. In der Einleitung desselben Werks spricht Arendt von einer Geste der Erinnerung, die sich durch Nachleben auszeichnet. Dies nennt sie eine "diagonale Kraft", die durch Vergangenheit und Zukunft bestimmt wird, zeitlich aber ein unendliches Potential besitzt und als eine Metapher "für die Tätigkeit des Denkens" zu lesen ist. "Ebendies wäre letztlich die unbegrenzte Ressource der Glühwürmchen: ihr Rückzug, wenn er keine Selbstbezogenheit ist, sondern eine 'diagonale Kraft'; ihre heimliche Gemeinschaft eines vielfachen 'Stücks Menschlichkeit'" (S. 139). Selten und nicht unwiederbringlich, so lässt sich Didi-Hubermans These zusammenfassen, lassen sich noch Glühwürmchen finden, die sich dem Spektakel widersetzen. Solch ein Schimmern im Pessimismus des philosophischen Diskurses – Derrida nennt dies den "apokalyptischen Ton" der Philosophie (vgl. S. 73)– erweckt Didi-Hubermans Buch Überleben der Glühwürmchen selbst, da es sich, trotz der weiten Horizonte der "apokalyptischen Eschatologie", für ein Nachleuchten der fragilen Lichter der Hoffnung einsetzt. Nicht ganz ungewollt, aber umso gekonnter, wird der Text so gesehen selbst zu einem Glühwürmchen, weil er für den Moment seiner Entfaltung an den Widerstand seiner Leser appelliert: "Die Erfahrung ist im Kurs gefallen, in der Tat. Es hängt aber jedoch nur von uns ab, nicht an dieser Börse zu spielen" (S. 113). Um daraus eine an Benjamin angelehnte Aufforderung zu generieren: "Wir sind 'arm an Erfahrung'? Dann lasst uns aus dieser Armut – diesem Halbdunkel – selbst eine Erfahrung machen!" (S. 113) Denn schon zu Lebzeiten Benjamins wussten ihm zufolge einige wenige wie Karl Kraus, Paul Scheerbart und Adolf Loos, anhand derer er das "neue Barbarentum" ausgerufen hatte, mit solchen Zuständen umzugehen und mit wenig auszukommen. Dies waren die "Unerbittlichen", die, um Orte der Erfahrung freizulegen, "erst einmal reinen Tisch machten"[3]. --- [1] Pier Paolo Pasolini: "Ich bin eine Kraft des Vergangenen". Briefe 1940–1975. Berlin: Wagenbach 1999. S. 29. [2] Walter Benjamin: "Erfahrung und Armut", in: Gesammelte Schriften. Bd. II, hg. v. Rolf Tiedemann/Hermann Schweppenhäuser. Frankfurt a.M.: Suhrkamp 1977, S. 213–219, S. 214. [3] Ebd., S. 215.

The topic of my thesis is Writing Mormonism — Vampires and Werewolves in the Twilight Saga as Exemplars for an Ideal Way of Living. In my study I examined four novels written by Stephenie Meyer, commonly known as the Twilight saga. It consists of following books: Twilight, New Moon, Eclipse and Breaking Dawn. Firstly, my aim was to look for reasons why the vampires and werewolves in Meyer's novels are so different from those in earlier horror literature. Secondly, I was interested in finding out, if the author's religious beliefs had impact on her writing and in what ways. For theoretical background I read literature about vampires, werewolves and the Church of Jesus Christ of Latter-day Saints (the Mormon Church). Regarding vampire literature Nina Auerbach was my main source. She claims that throughout time the vampire image has been influenced by the current society and political surroundings, and thus supported my argument that Stephenie Meyer's religious beliefs had an impact on her writing. Regarding werewolves I read Leena Peltonen's article in which she tells about the werewolf image in detail — from their origin to features, ways of changing, and lastly the werewolves in literature. I used this to show similarities and differences to Meyer new, altered werewolf image. In addition, I got to know the holy books of the Church of Jesus Christ of Latter-day Saints of which the Book of Mormon is the most important. I found similarities between the teachings of the Book of Mormon and the vampire authorities as well as the vampire transformations in in Twilight. Furthermore, I read researches on the Church of Jesus Christ of Latter-day Saints in order to be able to recognise Mormon features in Meyer's writing. Among this theoretical background were texts written by Rodney Stark, Jon Krakauer and Lori Beaman — each giving a slightly different approach to the religion. The span reached from describing violent fundamentalists over the average member of the LDS Church to Mormon housewives. I was able to show that Stephenie Meyer's novels portray in a rather subtle way an ideal way of living — from the Mormon point of view. The vampires of the Cullen coven stand for an ideal Church of Jesus Christ of Latter-day Saints' family: they are wealthy, educated and beautiful and have strong family bonds. All vampires and werewolves in the Twilight saga form a livelong, even eternal, bond of love. Premarital sex and other things forbidden by the LDS Church, such as alcohol or caffeine, are not present in the novels. Furthermore, I found similarities between the authorities of the Church of Jesus Christ of Latter-day Saints and the vampire authorities as well as werewolf leaders in the Twilight saga. Lastly I discussed the parallels of converting to Mormonism and transforming into a vampire or a werewolf in the series. I showed clearly in my thesis that the religious background of the author Stephenie Meyer has influenced her writing. It would be interesting to study novels written by other Mormon writers and to see if there are comparable parallels. ; Pro Gradu tutkielmani aihe oli tutkia, kuinka Stephenie Meyerin kirjoittaman Twilight-sarjan vampyyrit ja ihmissudet edustavat ihanteellista elämäntapaa Myöhempien Aikojen Pyhien Jeesuksen Kristuksen Kirkon (eli Mormoniuskonnon) näkökulmasta. Twilight-sarjan neljä kirjaa (Twilight eli Houkutus, New Moon eli Uusikuu, Eclipse eli Epäilys ja Breaking Dawn eli Aamunkoi) olivat tutkimukseni perustana. Tarkoituksena oli selvittää, miksi Meyerin luomat vampyyri- ja ihmissusihahmot ovat niin erilaisia kuin aiemmassa kauhukirjallisuudessa esiintyvät hahmot. Lisäksi halusin tutkia, vaikuttaako Stephenie Meyerin uskonnollinen tausta hänen kirjoihinsa ja jos vaikuttaa, niin millä tavoin. Tutkimuksen teoriapohjaksi valitsin kirjallisuutta, joka selitti vampyyrien ja ihmissusien taustaa, kehitystä ja ominaispiirteitä. Vampyyrien osalta tärkein lähde oli tutkija Nina Auerbach, jonka artikkelit käsittelivät kattavasti vampyyreja. Auerbach selitti, että ympäröivä yhteiskunta ja poliittinen tilanne vaikuttavat vampyyrikirjallisuuteen teemoihin — näin sain vahvistuksen sille, että Meyerin ympäristö on vaikuttanut hänen kirjoihinsa. Ihmissusia koskien hyödynsin Leena Peltosen artikkelia, jossa hän selitti ihmissusien historiaa, ominaispiirteitä ja esiintymistä kirjallisuudessa. Näiden hirviöiden lisäksi perehdyin Myöhempien Aikojen Pyhien Jeesuksen Kristuksen Kirkkoon tutustumalla heidän pyhiin kirjoituksiinsa sekä lukemalla tutkimuksia tästä uskonnosta. Mormonien pyhiin kirjoituksiin kuuluu muista kristinuskonnoista tutun Raamatun lisäksi seuraavat tekstit: Kallisarvoinen helmi, Oppi ja liitot sekä Mormonin kirja, joista erityisesti viimeistä hyödynsin osoittaessani yhteneväisyyksiä Twilight-sarjan hahmojen ja Mormoniuskonnon kanssa. Perehdyin myös Mormoneista tehtyihin tutkimuksiin. Näistä tärkeimpinä olivat Rodney Starkin, Jon Krakauerin ja Lori Beamanin kirjoittamat tekstit. Ne käsittelivät monipuolisesti kyseistä uskontoa, niin fundamentalistisia moniavioisuuden kannattajia, tavallisia kirkonjäseniä kuin moderneja Mormoninaisiakin. Onnistuin osoittamaan, että Stephenie Meyerin teksteistä välittyy hänen uskonnollinen tausta. Hänen luomansa Cullenin vampyyriperhe voidaan nähdä kuvastavan ihanteellista Mormoniperhettä: he ovat varakkaita, korkeasti koulutettuja sekä kauniita. Lisäksi heillä on vahvan perhesiteet. Meyerin kehittämät vampyyrit ja ihmissudet ovat voimakkaasti yksiavioisia ja he luovat elinikäisen, jopa ikuisen, parisuhteen — aivan kuten Myöhempien Aikojen Pyhien Jeesuksen Kristuksen Kirkon jäsenetkin. Kirjoissa ei esiinny esiaviollista seksiä tai muitakaan Mormonien kieltämiä asioita kuten alkoholia tai tupakkaa. Löysin yhteneväisyyksiä niin Myöhempien Aikojen Pyhien Jeesuksen Kristuksen Kirkon johtajien ja vampyyriauktoriteettien kuin ihmissusilauman johtajienkin kesken. Lisäksi Mormoniuskontoon kääntymisestä ja vampyyriksi muuttamisesta löytyy samankaltaisuutta. Osoitin tutkielmassani, että kirjailijan uskonnollinen tausta välittyy Meyerin kirjoista. Olisi mielenkiintoista tutkia myös muiden Myöhempien Aikojen Pyhien Jeesuksen Kristuksen Kirkkoon kuuluvien kirjailijoiden tekstejä nähdäkseen löytyykö niistä vastaavia uskonnollisia viittauksia.

Una Guerra, si sa, non è mai fine a sé stessa. Nemmeno secondo il parere della Chiesa. Fu proprio la Chiesa, infatti, ad attribuire alla Seconda Guerra Mondiale un significato di purificazione e di espiazione delle colpe commesse dal genere umano attraverso la preghiera. O almeno era quello che fece intendere al popolo, povero ed ignorante. In realtà, le intenzioni della Chiesa erano espansionistiche e di potere, sia sociale che politico. Potere che la Chiesa riuscì ad acquisire e ad incrementare grazie al soccorso prestato ai popoli in guerra. In questo lavoro ho analizzato la situazione economico-sociale del Molise durante gli anni della Seconda Guerra Mondiale fino alla ricostruzione, partendo proprio dai documenti appartenenti alla Chiesa: archivi diocesani, parrocchiali, privati, Vaticano per poi sconfinare anche in altri archivi come quello di Stato di Campobasso e il Centrale dello Stato di Roma. Una ricerca a tutto tondo, basata soprattutto su documenti inediti, per ricostruire, analizzando il punto di vista del Clero molisano, la situazione di una piccola regione contadina che, a proprie spese, rappresentò un punto cruciale della Seconda Guerra Mondiale soprattutto dopo la firma dell'armistizio del 8 settembre 1943. Il Molise, dopo quella data, fu bombardato, ci furono morti e feriti, gli alleati presero possesso di gran parte del territorio contribuendo al cambiamento della fisionomia regionale. Papi, Vescovi, sacerdoti e tutto il Clero, nelle sue tante sfaccettature, in vario modo, fu presente su questo campo di battaglia. La Chiesa, se da un lato, aiutò, sia moralmente che fisicamente, i molisani a sopravvivere in quel periodo di ristrettezze e di difficoltà, dall'altro, con la propria presenza sociale sul territorio, riuscì a ritagliarsi un importante ruolo di leadership, ruolo che in Molise diventò anche politico con la costituzione di partiti di chiara impronta cattolica come fu con il Partito Popolare Italiano, prima, e la Democrazia Cristina, poi. Anche le stesse associazioni cattoliche, come l'Azione Cattolica o la Fuci o le Acli, avevano assunto un segno chiaramente politico. E in Molise come anche in altre regioni del Regno Italiano, la Chiesa si schierò apertamente contro il Comunismo, nemico dichiarato della fede cristiana nonché "rinnegatore di Dio", come lo definì anche sua Santità Pio XII. I documenti utili per la stesura del lavoro sono stati consultati presso i seguenti Archivi nazionali e regionali: Archivio Segreto Vaticano Archivio Centrale di Roma Archivio della Diocesi di Campobasso – Bojano Archivio della Diocesi di Trivento Archivio della Diocesi di Termoli – Larino Archivio della Diocesi di Isernia – Venafro Archivio di Stato di Campobasso Libri Cronistorici di: Convento Sacro Cuore dei Cappuccini di Campobasso Convento San Giovanni ai Gelsi di Campobasso Parrocchia di Sant'Antonio di Padova di Campobasso Archivio privato della famiglia Gargano Archivio comunale di Capracotta ; A war is always made with a purpose. This sentence will surely be shared by The Church, that meant the Second World War as a spiritual purifying process due to the mankind to get absolution of the sin. Or at least using this interpretation, they largely influenced miserable and ignorant common people. What was the Church really aiming for? The real intention of the Church was to keep on conquering new territories and properties in order to enhance social and political supremacy, by supporting the miserable people oppressed by the war. The present work analyses socio-economical situation of a rural land as Molise Region from the Second World War up to the Reconstruction Period. The main sourced I considered, were: • Papers belonging to the Church: diocesan archives, • parish archives, • private archives, • Vatican archive, • State Archive of Campobasso, • Central State Archive of Rome. The main goal of this essay is to make a focus on the situation of a rural land that was able to represent a crucial point in the SWW, especially after the Armistice Day. The region was under the bomb, many citizens died, the allies took possession of it and changed radically the social-political environment. The rule of the Church was very important. On one hand they spiritually and economically supported this wasted land, on the other hand achieved a relevant leadership. This influence gradually led to the creation of political parties, clearly influenced by the Church. Such as Partito Popolare Italiano, at first, and the Democrazia Cristina, later. Even the same Catholic associations, such as theAzione Cattolica or the Fuci or the Acli, taken a sign clearly political. Moreover in Molise region, such as in the rest of Italy, the Church never hided, but explicitly opposed the Communism, considered as declared enemy of the religion and the Church. The documents used in the preparation of this work were consulted at the following National Archives and regional: Vatican Secret Archives Central Archive of Rome Archive of the Diocese of Campobasso – Bojano Archive of the Diocese of Trivento Archive of the Diocese of Termoli – Larino Archive of the Diocese of Isernia – Venafro State's Archive of Campobasso Historical books of: Convent of the Sacro Cuore of the Cappuccini in Campobasso Convent of San Giovanni dei Gelsi in Campobasso Parish of St. Anthony of Padua in Campobasso Private archive of the family Gargano Municipal Archive of Capracotta. ; Dottorato di ricerca in Storia della società italiana XIV-XX secolo (XXV ciclo)

'Migration' ist gesellschaftspolitisch ein ebenso brisantes wie vielschichtiges Thema, dessen Debatten medial vor allem im Kontext von Grenzziehungen und individuellen sowie kollektiven Identitäts(de)konstruktionen ausgetragen werden. Der aus dem interdisziplinären Workshop Identitäten in Bewegung. Migration im Film am Lehrstuhl Gender Studies und Islamwissenschaft der Universität Zürich entstandene gleichnamige Sammelband widmet sich der Bedeutung des Mediums Film für die Verhandlung "grenzüberschreitender Bewegungen" (S. 12) und diskutiert damit verbundene raum- und identitätsstiftende Inszenierungsstrategien unter dem Primat der Intersektionalität. Die Interdisziplinarität der Beiträge zeigt dabei eine Interpretationsbreite von Migration auf, der ihre menschenrechtlich-sozialwissenschaftliche Definition, wie sie die UNO in ihren Recommendations on Statistics of International Migration vorgibt, das heißt die mindestens ein Jahr andauernde Verlagerung des Aufenthaltsortes in ein anders Land, nur implizit zugrunde liegt. Aufbauend auf Klassikern der postkolonialen und diskursanalytischen Theorie, allen voran Judith Butlers Performanztheorie und Homi K. Bhabhas Hybriditätskonzept, behandeln die Autor_innen sowohl die machtvoll aufgeladenen "Medialisierungen von Grenzen" (S. 35) und ihre Überschreitung als auch die filmische Übersetzung der Folgen von Migration, das heißt das Leben im Exil beziehungsweise in der Diaspora am "Schnittpunkt verschiedener Differenzierungs- und Hierarchisierungsprozesse" (S. 7). Die Analysekategorie Gender spielt dabei in fast allen Beiträgen eine zentrale Rolle und wird vor allem im zweiten der drei thematischen Kapitel mit filmtheoretischen Überlegungen über die spezifischen Möglichkeiten und Wirkungsweisen des Mediums Film verknüpft. Als Grundlagentext ist den insgesamt neun Beiträgen der hier erstmals in deutscher Übersetzung erschienene Aufsatz Film und kulturelle Identität der postkolonialen Filmtheoretikerin Rey Chow vorangestellt. Chow analysiert darin weniger spezifische Repräsentationsstrategien von Migration, sondern weist vielmehr auf das identitätsstiftende Potential von Film im Spannungsfeld von Ethnozentrismus und der transkulturellen Faszination von Kino hin. Sie stützt sich auf die Großstadtsymphonien der 1920er Jahre sowie die damit verbundenen technischen Möglichkeiten des Kinos, Raum und Zeit zu dynamisieren, und postuliert, dass Film durch seine Dialektik – basierend auf dem Realitätseffekt des fotografischen Bildes einerseits und der Melodramatik der Montage andererseits – die Hürden kultureller Differenzen zugunsten einer transkulturellen Faszination überwinden könne. Dies ermögliche, die ontologische Auffassung des Menschen mit einer fixen, stabilen Identität zu hinterfragen und sie im Gegenteil als relational und relativ zu fassen. Laura Coppens greift als einzige der Autor_innen Chows Thesen für ihre Diskussion des chinesisch-indonesischen Kinos auf. Diese Referenz ist naheliegend, beleuchtet Chows Text doch auch die Identitätspolitik des neuen chinesischen Kinos, das sich dem modernen Gedanken der Neuerfindung der eigenen Wurzeln verschrieben hat, was zur Folge hat, dass "indigenen Traditionen" in der filmischen Repräsentation der chinesischen 'imagined community' "der Stellenwert primitiver Vergangenheit" (S. 28) verliehen wird. Auch Coppens warnt davor, die visuelle Präsenz von Minderheiten mit politischer Artikulationsmöglichkeit gleichzusetzen. "In this process, however, becoming visible is no longer simply a matter of becoming visible in the visual sense (as an image or object) but also a matter of participating in a discursive politics of (re-)configuring the relation between center and margins, a politics in which what is visible may be a key but not the exclusive determinant." (Chow, S. 271) Coppens beleuchtet anhand der filmgeschichtlich und soziopolitisch fundierten Analyse des Films Blind Pig Who Wants to Fly (2008) des Regisseurs Edwin "eine andere Art der Migration: [jene] von der visuellen Abwesenheit in die visuelle Anwesenheit von Chinese Indonesians auf der Kinoleinwand." (S. 267) Gleichzeitig dechiffriert die Ethnologin entlang der Analysekategorien Gender, Ethnizität und Generation Edwins narrative Strategien, mit denen er die fixe Gruppenidentität von Chinese Indonesians unterwandert und als einen kontinuierlichen Aushandlungsprozess enttarnt. Wie wichtig der soziopolitische und oftmals transnationale Produktions- und Rezeptionskontext für das Verständnis filmischer Identitäts(de)konstruktionen ist, exerzieren auch die beiden anderen Beiträge im Kapitel "Grenzverschiebungen" vor. Die Philologen Hamid Hosvari und Sune Haugbolle stellen Filmschaffende vor, die aus einer Perspektive des Exils ihre Migrations- und Diasporaerfahrungen verarbeiten und dabei nicht nur die Veränderung der eigenen (Gruppen-)Identität thematisieren, sondern ihre Filme auch als politisches Mittel einsetzen, um, generationsabhängig, in ihren Heimatländern zu intervenieren oder die Situation in ihren Ankunftsländern kritisch zu hinterfragen. Anhand des schwedisch-libanesischen Spielfilms Zozo (2005) geht Haugbolle der inhärenten Spannung des libanesischen Exilkinos zwischen Repräsentation des Herkunftslandes für ein diasporisches und internationales Publikum und Repräsentation für das Herkunftsland nach und schlägt vor, diasporischen Film als "emotionales Archiv" (S. 310ff) der Entwurzelung und Suche nach sozialer und kultureller Zugehörigkeit theoretisch zu fassen. Auch Hosvaris Streifzug durch die Geschichte des iranischen Exilkinos zeigt die Rolle des Films für individuelle und kollektive "Erinnerungspolitik" (S. 14) und für die Diskussion sozialer Positionierung auf. Die politische Durchdringung des Privaten lässt sich auch in Ramón Reicherts Analyse der medialen Konstruktion von Grenzen und der damit verbunden Funktionalisierung von Geschlechterordnungen finden. Während Coppens, Hosvari und Haugbolle Film jedoch als ambivalentes Werkzeug der Ermächtigung mehrfach marginalisierter Individuen und Gruppen thematisieren, illustriert der Medientheoretiker am Beispiel der Diskursivierung von Überwachungskameraaufnahmen auf der Insel Ceuta eindrucksvoll, wie aus Migrant_innen verfolg- und abschiebbare Objekte der EU-Grenzpolitik werden. Die auf der "asymmetrischen Verteilung von Zugangsrechten zu Mobilität" (S. 11) basierende Entstehung einer "neuen Klassengesellschaft" (S. 104) entlang der EU-Außengrenze wird auch durch Alexandra Karentzos Besprechung von Lisl Pongers Filmen Passagen (1996) und Déjà vu (1999) einer Kritik zugänglich gemacht. Wie Haugbolle und Coppens bezieht Karentzos verstärkt die auditive Dimension in ihre Filmanalyse ein und legt den Fokus auf die Korrespondenzen zwischen dem ästhetisch distanzierten Blick des touristischen Found Footage und den emotionalen Erzählungen von Asylsuchenden auf der Tonspur. Die Ton-Bild-Schere von Pongers Filmen decken nicht nur die Fortschreibung kolonialer "Macht- und Gewaltverhältnisse" (S. 12) auf, sondern machen, ähnlich der postkolonialen Theoriebildung, durch ihre Polyperspektivität einen politischen Anspruch geltend. "Die öffentliche Wahrnehmung in Frage zu stellen, ist eine Form des Widerstands." (Ponger S. 113) Dieses Potential sieht Elke Frietsch auch in der Darstellung von Selbstmordattentätern in Spielfilmen zum Nahostkonflikt, die durch Emotionalisierung, Psychologisierung oder Rationalisierung Alternativen zu Narrativen der religiös motivierten Gewalt in der israelischen und internationalen Medienberichterstattung anbieten. Insbesondere "queeren" (S. 74) Filmen spricht Frietsch die Kapazität zu, durch die Dekonstruktion der "Vorstellung feststehender Identitäten und damit vorhandener Binaritäten" (S. 83) Grenzen und damit verbundene Diskriminierungen als machtvoll aufgeladene Konstrukte zu entlarven. Obwohl Christopher Treiblmayrs konzise, gesellschaftspolitisch eingebettete Analyse von Männlichkeit, Homosexualität und Migration im deutsch-türkischen Kino einem anderen Kapitel zugeordnet ist, kommt auch er zu dem Schluss, dass die "neue Sichtbarkeit" (S. 194) homosexueller und queerer Lebensentwürfe unter Berücksichtigung anderer Identitätsmarker wie Ethnizität oder Religion nicht nur zum Aufbrechen hegemonialer Männlichkeiten geführt hat, sondern auch zukünftig ein Reservoir an alternativ-emanzipatorischen, dynamischen und performativen Identitätskonzepten bereit hält. Heike Endter und Hauke Lehmann widmen sich dagegen im Kapitel "Medialität, Räumlichkeit und Geschlecht" zwei Filmgenres, die nur indirekt mit rezenten, gesellschaftspolitisch brisanten Formen von Migration zu tun haben: dem Western und seiner Weiterentwicklung, sowie dem Road Movie. Am Beispiel des Grenzgängers Hombre im gleichnamigen Film untersucht Endter die unterschiedlichen, situationsabhängigen ethnischen und geschlechtlichen Zuschreibungen bei der Begegnung weißer Siedler_innen mit Native Americans und definiert den Western als "ein originäres und identitätsstiftendes Genre in den USA" (S. 125), das Identität nicht an Herkunft oder Ziel bindet, sondern an die Heimatlosigkeit sowie die Suche nach Heimat. Lehmann hingegen diskutiert die wahrnehmungsästhetischen "Bedingungen der medialen Vermittlung von Bewegung im Raum" (S. 13) anhand des Genres des Road Movie mit dem Fazit, dass Film durch seine genuine Fähigkeit, Zeit zu verräumlichen und Raum zu dynamisieren, besonders geeignet sei, Migration als Loslösung fester Subjektpositionen dazustellen. Das Ziel der beiden Herausgeberinnen Bettina Dennerlein und Elke Frietsch, das Medium Film mit seinen spezifischen narrativen und ästhetischen (transkulturellen) Qualitäten auf seine Anschlussmöglichkeiten an theoretische Debatten zu Identität, Gender und Migration hin abzuklopfen, ist durch die Pluriperspektivität des Sammelbandes mehr als erreicht. Vor allem die Verschränkung von Medialität, Macht und der Konstruktion beziehungsweise Unterwanderung politischer, sozialer und kultureller Grenzen in den bewegten Feldern der Migration und Diaspora erweist sich als äußerst produktiv. Trotzdem stellt sich die Frage, ob – ohne eine kontextgebundene definitorische Trennschärfe – die ubiquitäre Anwendung und Neuauslegung des Begriffs 'Migration' nicht seine politische und gesellschaftskritische Substanz mindert.

Relations between the Philippines and northern Australia date back to the early years of European settlement. Filipinos made a significant contribution to the development of north Australia throughout the nineteenth century, while a small number of Australians were involved in commerce in the Philippines. In north Australia, where some Filipinos intermarried with Aboriginal people and European settlers, this heritage is reflected in the incidence of Filipino names in present-day northern communities. In more recent years the Northern Territory, and to a lesser extent northern communities in Western Australia and Queensland, have come to see their futures inextricably linked to developments in the countries to their immediate north, particularly Indonesia and the Philippines, and have sought increasingly to strengthen social, cultural and sporting, as well as commercial, ties. For Australians, some commonalities of language, predominant religion, Western cultural experience, and democratic traditions have contributed to making the Philippines especially attractive as a place to visit and to do business with; for Filipinos, Australia has been seen since the 1970s as a desirable destination for migration and, increasingly, as a source of education and training. Over the past decade, trade between Australia and the Philippines has grown substantially, if from a low base, and the Philippines has become the fourth largest recipient of Australian. development assistance. For north Australia, trade with the Philippines is still small, and dominated by live cattle exports to the Philippines. This is in large part due to the small market and relatively low level of manufacturing activity which north Australia represents, but the infrequency and high cost of shipping and lack of direct air links are also major inhibiting factors. Nevertheless, the possibilities for expanded trade and investment flows, particularly through the provision of services and through joint ventures in small and medium-sized enterprises, appear to be considerable. With the issue of expanded commercial relations primarily in mind, and with a delegation from the Northern Territory about to visit the Philippines in conjunction with Australia's 'All the Best from Australia' presentation in Manila, a workshop on 'North Australia-Philippines Relations' was held at the Australian National University's North Australia Research Unit on 25 September 1998, in association with the Northern Territory University's Centre for Southeast Asian Studies and the NT International Business Council. The workshop followed an earlier conference on 'Government-Business Relations Between Eastern Indonesia and the Northern Territory'. This volume is an outcome of the September 1998 workshop. An opening chapter by Philippines Minister and Consul General in Australia, Edwin Bael, provides an overview of relations between Australia and the Philippines, with particular reference to north Australia and the southern Philippine island of Mindanao (regions which share an interest in the development of the Brunei/ Indonesia! Malaysia/Philippines-East ASEAN Growth Area (BIMP-EAGA). Subsequent chapters by Dennis Shoesmith, R.J. May, and William Brummitt and Frances Perkins (the latter from the Department of Foreign Mfairs and Trade's East Asia Analytical Unit) review, respectively, the historical context of north Australia-Philippines relations and the political and economic contexts of the Philippines. Relations between the Northern Territory and the Philippines are surveyed in the chapter by Ian Watts, from the NT Department of Asian Relations, Trade and Industry (DART!). Darwin-resident businessman Pascual Tantengco then presents the viewpoint of a Filipino businessman operating in north Australia, while papers by Michael Kilgariff (of the NT International Business Council), William Cordingley, Steve Ellison, Chris Healey and Kym Handberg discuss various aspects of north Australian business and academic relations with the Philippines, including the live cattle trade, which has maintained its importance in the Australia-Philippines relationship notwithstanding the effects of the Asian financial crisis (which have severely affected the trade between Australia and Indonesia). Further chapters survey the role and functions of the Australia-Philippines Business Council, the principal features of trade relations between Australia and the Philipines, and the main components of Australia's development assistance programme in the Philippines. Finally, The Philippines Honorary Consul General for the Northern Territory, Robert Matthewson, provides an overview of the workshop proceedings and suggests some possible lines of future development. Collectively, the various papers give some indication of the extent and dynamics of north Australia-Philippines relations and point to the possibilities of a much more detailed study of the relationship. In organizing the workshop and bringing this volume to publication, I am indebted to my longstanding Filipinist NTU colleague, Dennis Shoesmith, and to the encouragement and support received from NARU director Christine Fletcher and NARU staff Janet Sincock, Melissa Sue and Paula Fennel; DARTI officers Ian Watts, Patrick Markwick-Smith, John McCue and Steve Sanderson; director of DFAT's Northern Territory office, Keith Gardiner(who presented the Brurmnitt and Perkins paper in the absence of the author) and Ross Ainsworth, of the Northern Territory Livestock Exporters Association, who was unable to attend the workshop due to commitments in the Philippines. Bill Cordingley, of Meat and Livestock Australia, though not present at the workshop, provided a paper at very short notice, and Aurora Quinn, of the Office of Ethnic Affairs, Department of the Chief Minister, Darwin, kindly agreed to the reproduction of sections of her 'Background on Philippines-born Territorians'. In Canberra, Claire Smith and Allison Ley carried the burden of converting a collection of written and recorded presentations into a publication, with characteristic efficiency.

Анализируется проблема зла в трудах Канта. Делается попытка выделить основные шаги кантовской логики этики и на основе этого реконструировать его понятие о зле. Важное место отводиться анализу и критике антропологически ориентированного исследования источников добра и зла в работе «Религия в пределах только разума». Ключ к пониманию кантовского подхода к проблеме зла видится автору статьи в дифференциации уровней сущего и должного в его теории. ; This article focuses on the analysis of the problem of evil in Kant's works. The author attempts at reconstructing the key stages of Kant's logic of ethics and, on this basis, reconstructs his idea of evil. Of special importance is the analysis and criticism of the anthropology-focused study of the sources of good and evil in the work Religion within the Boundaries of Mere Reason. The author sees the key to understanding Kant's approach to the problem of evil in the differentiation of the levels of the existing and the due in his theory. The article has the following structure: first, the author emphasis that, for Kant, evil is a practical moral phenomenon unlike, for example, metaphysically interpreted evil. It is shown that the problem of evil is closely connected to that of the nature or essence of a human being. The article presents an analysis of Kant's notion of human 'nature'. It is emphasised that Kant understands 'human nature' as mere "subjective grounds" of the exercise of freedom. Further, the author analyses the factors determining the actions of humans as moral beings. First, the article addresses the "predispositions to the good", which describes a human being as a natural being, cultural being, and a personality. In this connection, different types of reason identified by Kant are stressed and the features of "pure practical reason" as a necessary condition of human morality are analysed. Further, the article considers Kant's definition of evil as a deviation of rules regulating the actions of a human being from their principle of morality. The author analyses the factors underlying the "predisposition" to evil. It is emphasised that Kant measures wickedness not by deeds but solely by the way of thinking. The author discusses the question as to whether the intelligible good, i. e. the critical verification of rules regulating the actions against the categorical imperative, necessarily entail the empirically good. The conclusion is made that, in Kant's works, the problem of evil is transferred from the empirical to noumenal sphere, from the real to intelligible world. Since Kant formulates the problem of evil in relation not to the empirical but the "intelligible character", his solution proves to be idealistic. The next step is an analysis of Kant's notion of "radical evil" and its causes. Since Kant sees the source of radical evil in the wrong subordination of motives dictated by sensibility and reason when choosing rules for actions, which Kant calls the "reversal of incentives", there arises the question as to the role of sensibility in justifying morals. It is emphasised that, on the one hand, sensibility — as well as reason — is a necessary element constructing the being of humans. In this context, it is interpreted as either ethically indifferent or even a "predisposition to the good". On the other hand, he sees sensibility as a ground for "self-love" or striving for happiness despite the moral requirements. The author analyses the reasons behind Kant's exclusion of sensibility as a possible ground for morals relating to its subjectivity. The negative effect of sensibility of human behaviour emphasised by Kant is critically analysed. When choosing between subjective and material sensibility and objective and formal reason, Kant gives preference to reason as the ground for morals. In this function, reason should be necessarily interpreted as reason connected with good will. The consideration of this principle of Kant's ethical theory concludes the article. The author makes an assumption that the creation of a moral world based on the principle of the free legislation of reason, which consists in that the criteria for the significance of provisions of such legislation is the possibility of transforming them into a universal law, is possible only under the condition that the notion of freedom as relating to practical reason is necessarily understood as freedom aimed at the good. In the sphere of the ideal, i. e. the sphere of logical bases of ethics, there should be no freedom aimed at evil; such freedom exists only in the real, empirical world. One can assume that the notion of freedom of will as freedom aimed at the good, being a condition for the possibility of morals, relates to the notion of a sentient being in general, including the notion of 'human being', whereas the notion of freedom as freedom of choice relates to a real human individual. However, the latter is capable of moral improvement through a "revolution in the disposition" and can correspond to the human determination — the ideal — despite one's weaknesses.

2010/2011 ; Sin dagli inizi del liberalismo i gruppi hanno ricoperto un ruolo molto importante. (Eisenberg .& Spinner-Hallev, 2005). I gruppi sono un elemento importante nel mantenimento della libertà democratica. L'esistenza di gruppi, insieme con la tutela della libertà di associazione, ha assicurato la tutela delle minoranze dalla supremazia di una maggioranza, al fine di promuovere i loro interessi. Come Robert Dahl (1956) dichiara, la governance democratica si sostanzia nel potere di governo effettivamente ripartito tra maggioranza e minoranze. I teorici politici si sono progressivamente sempre più interessati ai gruppi, alla loro natura e allo stato dei diritti loro concessi. Tema centrale di questa tesi sono proprio le questioni teoriche legate alla definizione di 'gruppi di minoranza' e dei loro diritti, le diverse soluzioni trovate per la loro tutela all'interno della società e la loro effettiva modalità di attuazione. La tesi considera due modelli di tutela dei gruppi di minoranza, come due realtà diverse caratterizzate in diversi contesti storici. Il primo modello considerato e riconosciuto a livello internazionale come un 'modello virtuoso' è la Regione Autonoma del Trentino-Alto Adige. Il secondo, visto come un modello di sviluppo'in divenire', è il sistema di protezione dei gruppi di minoranza nella Repubblica di Macedonia. L'obiettivo finale non è quello di creare un modello standard e 'ideale' di protezione dei diritti delle minoranze, ma è piuttosto quello di effettuare un'analisi comparativa estrapolando i punti di collegamento tra i due sistemi/modelli. Per ciascun caso studio verranno analizzati a) il quadro normativo esistente; b) gli strumenti per la protezione dei diritti delle minoranze; c) il sistema politico, in pratica; d) la collocazione del gruppo di minoranza in esso; e e) il tipo di tutela conferito ai diritti specifici del gruppo (group-differentiated rights), le loro particolarità e caratteristiche distintive. La tesi presenta uno studio multi-disciplinare, tenendo conto delle caratteristiche multinazionali, multietniche e multiculturali di uno Stato moderno, in cui il rapporto con le minoranze è un argomento centrale. Analizzando le teorie giuridiche e politiche dei diritti umani con particolare attenzione ai diritti delle minoranze, la tesi cerca di individuare elementi caratterizzanti e definizioni dei diritti delle minoranze e non solo; cerca di produrre un'analisi comparative per identificare le soluzioni ed i problemi presenti in una societá multiculturale. In seguito analizza gli strumenti di protezione di tali diritti e la loro attuazione attraverso modelli di governance autonoma. I diritti delle minoranze etniche hanno una certa complessità: ci sono diritti collettivi che appartengono a minoranze etniche come comunità distinte e diritti individuali che appartengono ad ogni membro di una certa minoranza etnica. Ci sono Costituzioni che definiscono esplicitamente i diritti delle minoranze anche come diritti collettivi di queste distinte comunità etniche. Nel presente lavoro la teoria della cittadinanza multiculturale è considerata come la teoria principale su cui è sviluppata l'argomentazione. Diritti specifici per le minoranze rispecchiano al meglio la natura della tutela dei gruppi minoritari. Una particolare attenzione è stata dedicata al diritto di auto-governo delle minoranze, ai diritti di rappresentanza delle minoranze e al concetto di autonomia. Dal concetto di democrazia consociativa si vede come la democrazia è legata ai diritti delle minoranze, e come i consociazioni regionali in alcuni casi sono considerati come uno strumento per la risoluzione di conflitti etnici all'interno di uno stato. Richiamando i fondamenti teorici, nello studio comparativo l'attenzione si indirizza su alcune teorie e concetti chiave. Al primo posto è la questione della collocazione (accommodation) delle differenze culturali (linguistica, etnica, religiosa) in una società. Da una prospettiva individuale ad una comunitaria, il focus è stato portato verso una soluzione intermedia, cioè il concetto chiave che descrive sia il diritto individuale e il diritto collettivo come diritti diferenziati (group-differentiated rights), costituzionalmente garantiti da leggi speciali (Kymlicka, Young, Levy). Questi diritti differenziati includono i diritti di autogoverno (attraverso diversi tipi di modelli che vanno dalla piena autonomia alla non-autonomia territoriale), i diritti polietnici (polyethnic rights) (cultura, lingua, educazione, religione, etc) e dei diritti speciali di rappresentanza (rappresentanza negli organi governativi). La questione della loro giustificazione porta alla luce l'esistenza di alcuni sviluppi storici e documenti, che secondo Kymlicka (1995), possono giustificare pienamente le argomentazioni sull'esistenza dei diritti differenziati. Per implementare le misure che riguardano la protezione dei diritti delle minoranze in un ordinamento giuridico costituzionale ci sono diverse modalità di rendere effettivi i diritti. Le misure costituzionali e le politiche degli Stati offrono molte soluzioni, e ogni paese è diverso a questo proposito. Tuttavia in generale esiste una tendenza a seguire alcuni modelli specifici. Il concetto di 'power-sharing' e le varie modalità di collocazione dei suoi elementi principali può influenzare notevolmente la situazione delle minoranze in un paese; pertanto tali ordinamenti sono considerati importanti e necessari per l'analisi comparativa. La tesi conclude proprio con questa analisi, mettendo in evidenza le soluzioni offerte dai casi studio, le loro somiglianze e differenze, punti di forza e di debolezza, i problemi riscontrati, le soluzioni offerte per risolverli e le opportunità per lo sviluppo di tali modelli in futuro. ; XXIV Ciclo