Suchergebnisse

The article presents a study of religious effects on the environmental opinion among individuals in Sweden & the U.S. in 2000. It is a most different system design, since the comparison is between a highly secular (Sweden) & a highly religious population (the U.S.). The study uses data representing the adult population in Sweden & the U.S. In Sweden, religious people tend to be more positive than secular people to policies of environment protection. In the U.S., Republicans who belong to Evangelical Churches & people with a literal understanding of the Bible tend to be rather negative to suggestions on environmental care, while others who claim to be "born again" are rather positive towards suggestions on environmental caring procedures. Adapted from the source document.

Regardless of the popular wisdom to make predictions in negotiations as if they always reflect the right according to the Bible– that "to every one who has will more be given" – this article starts with observation that weaker parties can and do sometimes successfully negotiate with stronger parties. Naturally this provokes questions: "Why can weak parties successfully negotiate with the stronger parties in asymmetric negotiations? How to explain this structural paradox?". The article argues that these questions would be old and answered if not for the long lasting tendency in the international relations discipline to analyze international negotiations from the point of view of the traditional power understanding, as well as systemic international relations theories. On another hand, difficulties objectively arise due to the fact that analysis of the structural paradox is connected to the problem of power – one of the most complex and difficult to define categories of the social science. And although much has been done recently in the social science to improve our understanding of the concept of power, it is still unclear what is the best way to conceptualise it.

Regardless of the popular wisdom to make predictions in negotiations as if they always reflect the right according to the Bible– that "to every one who has will more be given" – this article starts with observation that weaker parties can and do sometimes successfully negotiate with stronger parties. Naturally this provokes questions: "Why can weak parties successfully negotiate with the stronger parties in asymmetric negotiations? How to explain this structural paradox?". The article argues that these questions would be old and answered if not for the long lasting tendency in the international relations discipline to analyze international negotiations from the point of view of the traditional power understanding, as well as systemic international relations theories. On another hand, difficulties objectively arise due to the fact that analysis of the structural paradox is connected to the problem of power – one of the most complex and difficult to define categories of the social science. And although much has been done recently in the social science to improve our understanding of the concept of power, it is still unclear what is the best way to conceptualise it.

Regardless of the popular wisdom to make predictions in negotiations as if they always reflect the right according to the Bible– that "to every one who has will more be given" – this article starts with observation that weaker parties can and do sometimes successfully negotiate with stronger parties. Naturally this provokes questions: "Why can weak parties successfully negotiate with the stronger parties in asymmetric negotiations? How to explain this structural paradox?". The article argues that these questions would be old and answered if not for the long lasting tendency in the international relations discipline to analyze international negotiations from the point of view of the traditional power understanding, as well as systemic international relations theories. On another hand, difficulties objectively arise due to the fact that analysis of the structural paradox is connected to the problem of power – one of the most complex and difficult to define categories of the social science. And although much has been done recently in the social science to improve our understanding of the concept of power, it is still unclear what is the best way to conceptualise it.

In May 1856 the EFS (the Swedish Evangelical Mission Society), influenced by the new evangelism-movement, was established as an "internal mission" within the Church of Sweden. During the same period the "new evangelism" revival movement established regional organizations in order to coordinate the movement in different parts of the country. These regional organizations consisted of the movement's local mission societies in a province or part of a province of Sweden. This study will focus on democracy and theological identity in the EFS through an analysis of how the regional organizations acted, what role they played, how the EFS was influenced by them and how the EFS decided to establish its own regional organization. One result of the earlier tensions between the regional mission organizations and the EFS was the establishment of the independent organizations Mission Covenant Church of Sweden (Svenska Missionsförbundet) (1878-) and Mission Society of Bible faithful Friends (Missionssällskapet Bibeltrogna Vänner) (1911-). This investigation looks into 17 of 36 regional mission organizations that existed. The time frame of the investigation is from the establishment of the EFS in 1856 to the establishment of the regional structure of the EFS in 1922. The EFS changed over time. The change of society and wishes from the movement's local mission societies and regional mission organizations were agents in this transformation. An important result of this research is that this transformation of the EFS proceeded at a slow pace and with the preservation of the EFS's theological identity.

According to the latest research of the names of the dukes of Tartar origins in Lithuania it is evident that their names have been formed in five different ways: 1) by adding suffix -owicz to the name taken from the Bible, 2) by adding it to a Slavic or a Byzantian name, 3) by adding the suffix to the tribal Tartar nickname, 4) by taking the local place name, 5) by taking a Lithuanian spouse's name. Also their names show the exact time of their colonization in Lithuania and the reasons of their arrival. In this research facts that are not revealed in modern science are being analyzed. These facts mostly are kept silent because of prejudice, and thus the author states that in researches of history, philology and culture, so called 'politics of history' is being used. In this article the harm for the researches of Lithuanian Tartar culture and history is being shown. Tartar people in Lithuania settled already in the 14th century, and the reason for that was an escape from the Uzbek kings of the Golden Horde. Another statement is that Tartar dukes, who had a right to call themselves dukes, were originally from Mongolian emperor's Jesiugej Baatur's family, and this right and title were approved in Lithuanian and Polish parliaments; those titles have never been doubted. Also it is stated, that the religion of the first Tartar colonists was probably shamanistic beliefs, and later – Christian faith. The article is based on a deep analysis of historical, cultural, philological and literature sources. A conclusion suggests that scientists of the above- mentioned areas should more precisely research the names of the dukes of Tartar origin, as well as their input into Lithuanian culture and history.

According to the latest research of the names of the dukes of Tartar origins in Lithuania it is evident that their names have been formed in five different ways: 1) by adding suffix -owicz to the name taken from the Bible, 2) by adding it to a Slavic or a Byzantian name, 3) by adding the suffix to the tribal Tartar nickname, 4) by taking the local place name, 5) by taking a Lithuanian spouse's name. Also their names show the exact time of their colonization in Lithuania and the reasons of their arrival. In this research facts that are not revealed in modern science are being analyzed. These facts mostly are kept silent because of prejudice, and thus the author states that in researches of history, philology and culture, so called 'politics of history' is being used. In this article the harm for the researches of Lithuanian Tartar culture and history is being shown. Tartar people in Lithuania settled already in the 14th century, and the reason for that was an escape from the Uzbek kings of the Golden Horde. Another statement is that Tartar dukes, who had a right to call themselves dukes, were originally from Mongolian emperor's Jesiugej Baatur's family, and this right and title were approved in Lithuanian and Polish parliaments; those titles have never been doubted. Also it is stated, that the religion of the first Tartar colonists was probably shamanistic beliefs, and later – Christian faith. The article is based on a deep analysis of historical, cultural, philological and literature sources. A conclusion suggests that scientists of the above- mentioned areas should more precisely research the names of the dukes of Tartar origin, as well as their input into Lithuanian culture and history.