Suchergebnisse

La solidaridad debe distinguirse del altruismo, que lleva a ayudar
al prójimo mediante un simple compromiso moral, sin necesidad de reciprocidad,
así como de la cooperación, en la que todos trabajan con un espíritu de interés general
para el conjunto. Desgraciadamente, hoy en día, la solidaridad estatal, por
lo menos en Francia, es muy artificial en la práctica. Sin embargo, el Estado francés
no siempre ha sido tan cerrado. Levanta la barrera más fácilmente cuando lo
necesita. El Estado no trata necesariamente las solicitudes de la misma manera,
existe una solidaridad selectiva. También vemos cómo el Estado descarga esta solidaridad
en los ciudadanos o en otras estructuras no estatales. Esto plantea grandes
dificultades a estas últimas, lo que hace que esta «descarga» sea muy discutible
y un poco hipócrita, también en este caso, porque al final no es el Estado el
que es «realmente» solidario. Pero allí se encuentra la verdadera solidaridad. Por
consiguiente, esta descarga de la solidaridad declarada del Estado en los ciudadanos
y las asociaciones es evidentemente un fracaso, o al menos plantea una dificultad
importante para poner en práctica la solidaridad declarada. Lo que plantea
un verdadero problema filosófico a los actores de las ONG¿s, recordando que la
migración es a menudo un viaje en busca de dignidad.
Elkartasuna altruismotik eta lankidetzatik bereizi behar da: altruismoak
hurkoari laguntzen dio, konpromiso moral soil batek bultzatuta, elkarrekikotasunik
behar izan gabe, eta, lankidetzan, guztion interes orokorraren mesedetan
egiten dute lan guztiek. Zoritxarrez, gaur egun, Estatuaren elkartasuna oso
artifiziala da praktikan; gutxienez, Frantzian. Frantziako Estatua, baina, ez da beti
hain itxia izan. Behar duenean, errazago altxatzen du hesia. Estatuak ez ditu eskaera
guztiak berdin tratatzen; elkartasun selektibo bat dago. Halaber, ikusi dugunez,
Estatuak estatalak ez diren herritarrengan edo egituretan deskargatzen du
elkartasun hori. Horrek zailtasun handiak ekartzen dizkie azken egitura horiei, eta,
beraz, «deskarga» hori oso eztabaidagarria da (kasu honetan, baita hipokrita samarra
ere), azkenean ez delako Estatua «benetan» solidarioa dena. Benetako elkartasuna,
ordea, hortxe dago. Ondorioz, Estatuak herritarrengan eta elkarteetan deklaratzen
duen elkartasunaren deskarga hori porrot hutsa da, edo, gutxienez, asko
zailtzen du deklaratutako elkartasuna praktikan jartzea. Hala, GKEetako eragileek
benetako arazo filosofiko bat dute, gogoratzen badugu migrazioa, sarritan, duintasuna
bilatzeko bidaia bat dela.
Solidarity must be distinguished from altruism, which leads to
helping one¿s neighbor through a simple moral commitment, without the need
for reciprocity, as well as from cooperation, in which everyone works in a spirit
of general interest for the whole. Unfortunately, today, state solidarity, at least
in France, is very artificial in practice. However, the French state has not always
been so closed. It lifts the barrier more easily when it needs to. The State does
not necessarily treat requests in the same way, there is a selective solidarity. We
also see how the State offloads this solidarity onto citizens or other non-state
structures. This poses great difficulties for the latter, which makes this ¿offloading¿
very debatable and sort of hypocritical, also in this case, because in the end it
is not the State that is ¿really¿ in solidarity. But therein lies the real solidarity.
Consequently, this unloading of the declared solidarity of the State on citizens and
associations is obviously a failure, or at least poses a major difficulty in putting
declared solidarity into practice. This poses a real philosophical problem for NGO
actors, remembering that migration is often a journey in search of dignity.

The obscure story about a group of early Christian saints of Alanian origin reports on the existence of the "grass-eaters" kind of Christianity in some regions of historical Armenia before the adoption of state Christianity. For the name of the group's leader Sukias was Bahadras before his baptism, some parallels in the Armenian folk-lore and the Caucasian epic of Narts can proceed. The center of the cult of St. Sukiaseans was mountain Sukavet until the beginning of the 20th century. After its loss, however, the former inhabitants of Alashkert founded a chapel with vital worship and pilgrimage in the village of Nerkin Getashen, although the legendary story of the saints did not reach our times in memory of the people.

International audience ; The principle of equality between men and women has been reflected gradually in Republican China from 1912 through case law and the development of the Civil Code, which was finally promulgated on December 26, 1930. After this period,women have become subjects of rights almost equal to men: the personal outcomes of marriage, the conditions and the consequences of divorce, the right of succession to the parents' assets are now the same for both genders. However, despite these steps forward, the Code maintains inequalities between spouses in terms of wealth. However, the same inequalities could still be found in the Western legal systems that had largely inspired the Chinese legislators in those days ; Le principe de l'égalité des hommes et des femmes se concrétise progressivement en Chine républicaine à partir de 1912, au travers de la jurisprudence et de l'élaboration du Code civil finalement promulgué le 26 décembre 1930. Au terme de cette période, la femme est devenue un sujet de droits quasiment à égalité avec l'homme : les effets personnels du mariage, les conditions et les effets du divorce, le droit à la succession aux biens des parents sont identiques pour les deux sexes. Cependant, sur le plan patrimonial, le Code maintient des inégalités entre époux très proches de celles des droits occidentaux de l'époque qui ont largement inspiré le législateur chinois.

Since the end of the Cold War, the Latvia, Lithuania, & Estonia have adopted an "occupation doctrine" as a means to resolve various practical & ideological issues, among them, discrimination against the hundreds of thousands of Russians permanently living in the Baltic states today. The author contends that there was no "occupation regime" in the Baltics; in fact, the legally elected parliaments of the three republics in 1940 decided to join the USSR in order to gain protection from Nazi Germany. They received much more state budget money from the Soviet regime than did other similar regions, & their personal incomes were higher than anywhere else in the USSR. Many Russians in these republics saw the non-Russians as a privileged group. The author explores the history of the Baltic peoples before they joined the USSR & suggests how it helps explain their current behavior vis-a-vis the Russian speakers in their states. Adapted from the source document.

Mexico was one of the first countries to adopt the Green Revolution in agriculture. Although the new technology increased yields, it did so at tremendous cost to both society and the environment. Pesticides in particular have caused severe pollution, increasing pest problems and numerous poisenings