Suchergebnisse

At the end of World War I, Germany was neither politically, nor culturally
"attendable", for most of the European countries. In this context, one of the main
cultural aims of the Weimar Republic will be the resumption of the cultural and
academic relations with other countries. The foreign students were invested with a
major role in this respect. The Weimar Republic has taken institutional and financial
steps in order to intensify the student migration and to repopulate its universities
with foreign students, measures that have paid off in the mid 20s. In 1925, the
percentage of foreign students in Germany reached again the pre-war level. The
groups of foreign students best represented in the German universities were the
Romanians, the Bulgarians and the Polish. The paper also takes a look at the
evolution of the foreign students in Germany during 1918-1933, focusing on their
country of origin, the preferred institutions of higher education and fields of study,
as well as on the presence of female students from foreign countries in Germany.

Memoir of Mongolian career diplomat, D. Ëndon

Any reflection on the relationship between religion and politics in the Catholic thought cannot do without reminding the Augustinian distinction between the civitas Dei and civitas terrena. The goal and foundation of any just political community should be the orientation to wards the common good. In the contemporary catholic thought, Johann Baptist Metz proposes a political theology revolving around the concepts of the value of the human person, the necessary refusal, on the part of the Church, of any mundane ideology and the necessary use of the socially critical potential of theological thought. Hans Küng criticizes any politicization of theology. He insists on the development of an internal pluralism within the Church and advocates a self-limitation of the magisterial intervention in the world in the name of a necessary "eschato logical reserve". Joseph Ratzinger/Pope Benedict the XVIth , invested with the magisterial authority, relies heavily on official documents of the Catholic social doctrine. He emphasizes the necessity of founding the state on the central value of justice and its acting according to the principle of subsidiarity. In this context, the Christian faith and the Church in particular may have a pedagogical role, as it may guide reason to follow the right priorities. All three thinkers agree on the public significance of the Christian vision of society and on the fact that it may help society both by its critical and by its constructive dimension.

Cultural heritage represents an essential component of human identity, and as a part of of the contemporary world, it has both symbolic and economic value. Cultural heritage is finite and non-renewable though, being endangered due to recent conflicts and due to the way it is perceived. This article analyses how different political regimes have influenced the way Iraqi and Syrian cultural heritage has been perceived, preserved, protected and even destroyed, starting with internal laws, institutions responsible of heritage administration and the people who led them, in the attempt of demonstrating that continuous attempt to impose a cultural unity can have unwanted consequences.

The fight against corruption has become one of the priorities of the international world. Most national states and international organisations are supporting the fight against different forms of corruption, among which bribing foreign officials in order to secure an economic advantage on a particular market. European countries, including EU members, are facing this challenge, as well, taking attitude under the impulse of OECD and EU. However, the results are not remarkable due to the lack of political will, the lack of initiative and constancy while facing this huge task.