Suchergebnisse

The article examines the problems of history and historical narrative in St. Augustine's De civitate Dei. The author seeks to reveal the problematic nature of Augustine's conception of history in the opposition of cyclical and linear conceptions of time. Augustine's reflection on the phenomenon of history from the perspective of Christian philosophy creates the basis for a modern linear conception of time and history. It is argued that Augustine should be seen as a philosopher-theologian of history, whose thinking on the subject is based on teleological principles and his philosophy of time. It is argued that Augustine's thinking about history is based on the concept of historia sacra and must be evaluated in the light of the constant distinction between historia sacra and what might be called historia profana or historia saecularis. Since the objectives of historia sacra cannot be realised in earthly life, political transformations in secular history have no eschatological significance. However, Augustine's conception of history is not cyclical, but has a clear beginning, end, direction and purpose (meaning), which distinguishes its premises from the Greco-Roman conception of history, and it is thus close to the modern conception of history. For Augustine, the coming of Christ is a new and singular event in history, negating any cyclical nature of history and defining the time in which Augustine lived.

The article examines the problems of history and historical narrative in St. Augustine's De civitate Dei. The author seeks to reveal the problematic nature of Augustine's conception of history in the opposition of cyclical and linear conceptions of time. Augustine's reflection on the phenomenon of history from the perspective of Christian philosophy creates the basis for a modern linear conception of time and history. It is argued that Augustine should be seen as a philosopher-theologian of history, whose thinking on the subject is based on teleological principles and his philosophy of time. It is argued that Augustine's thinking about history is based on the concept of historia sacra and must be evaluated in the light of the constant distinction between historia sacra and what might be called historia profana or historia saecularis. Since the objectives of historia sacra cannot be realised in earthly life, political transformations in secular history have no eschatological significance. However, Augustine's conception of history is not cyclical, but has a clear beginning, end, direction and purpose (meaning), which distinguishes its premises from the Greco-Roman conception of history, and it is thus close to the modern conception of history. For Augustine, the coming of Christ is a new and singular event in history, negating any cyclical nature of history and defining the time in which Augustine lived.

This article aims at introducing the Baltic armament and fortification of the Ancient Iron Age (1st-4th cent.), possible military conflicts; and it attempts to compare this Baltic armament with that of other European Barbaricum tribes, mainly that of the German tribes.

This article aims at introducing the Baltic armament and fortification of the Ancient Iron Age (1st-4th cent.), possible military conflicts; and it attempts to compare this Baltic armament with that of other European Barbaricum tribes, mainly that of the German tribes.

This article aims at introducing the Baltic armament and fortification of the Ancient Iron Age (1st-4th cent.), possible military conflicts; and it attempts to compare this Baltic armament with that of other European Barbaricum tribes, mainly that of the German tribes.

This article aims at introducing the Baltic armament and fortification of the Ancient Iron Age (1st-4th cent.), possible military conflicts; and it attempts to compare this Baltic armament with that of other European Barbaricum tribes, mainly that of the German tribes.

It must be emphasized that short-term visits home, provided in the Republic of Lithuania Penal Code article 104, are a positive and necessary thing, with the view of proper convict re-socialization, however, the implementation of this right in practice is stuck. United Nations Organization and Council of Europe Committee of Ministers in their recommendations emphasize re-socialisation of the convicts with imprisonment as one of the most important aims of imprisonment. Successful re-socialization and proper integration of the convicts into society reduce the repetition of criminal offences. In the last part of the article the author analyzes the conditional release from correctional institutions. It should be noted that control of the prohibition to visit certain places for the people conditionally released from correctional institutions, causes problems in practice. Another aspect, due to which Lithuania is distinguished from other European Union countries, is the fact that for those, sentenced to life imprisonment, conditional release is not applied in Lithuania. It is possible to claim that this is not human, the punishment becomes absolute, there is no motivation system for the sentenced to life imprisonment; convicts re-socialization and integration into society does not exist.

It must be emphasized that short-term visits home, provided in the Republic of Lithuania Penal Code article 104, are a positive and necessary thing, with the view of proper convict re-socialization, however, the implementation of this right in practice is stuck. United Nations Organization and Council of Europe Committee of Ministers in their recommendations emphasize re-socialisation of the convicts with imprisonment as one of the most important aims of imprisonment. Successful re-socialization and proper integration of the convicts into society reduce the repetition of criminal offences. In the last part of the article the author analyzes the conditional release from correctional institutions. It should be noted that control of the prohibition to visit certain places for the people conditionally released from correctional institutions, causes problems in practice. Another aspect, due to which Lithuania is distinguished from other European Union countries, is the fact that for those, sentenced to life imprisonment, conditional release is not applied in Lithuania. It is possible to claim that this is not human, the punishment becomes absolute, there is no motivation system for the sentenced to life imprisonment; convicts re-socialization and integration into society does not exist.

Based on Michael Rössner and Carine Trapper's studies and the memoirs and feuilletons of the Viennese coffeehouse literati, the article concisely considers the genesis of Vienna's coffeehouse literati before a German invasion in 1938. The article confines itself to the Café Griensteidl, Café Central, and Herrenhof, three major coffeehouses literati: the conditions of their setting up and closing down, literary programmes offered by regular visitors at the coffeehouses, the so-called emotional attitude of the coffeehouse, as well as the conditions under which they were generally able to exist. At the stage of the Café Griensteidl, also known as Café Megalomania, the Young Vienna movement centered on Hermann Bahr to declare naturalism in literature and art to be at an end. On the other hand, in contrast to artists the literati of the given stage who later shifted to the Café Central combined salon writing and cafe culture whereby the coffeehouse was seen as a place of writing or even "lifestyle", "emotional attitude". At the stage of the Herrenhof, attempts were made to overcome an impressionistic sense of life upheld at the Café Central, the bohemian lifestyle, decadence and dandyism, and to refuel art, politics and literature discussions originating from the café setting with a tincture of revolutionary activism and anarchism. The Herrenhof literati were interrelated by lasciviousness and the demand for opioid intoxication carried over from the Café Central and promoted by psychoanalyst Otto Gross. Critical feeling and impotence of the modern individual to apprehend the causes of the impending catastrophe constituted an essential condition for cafe culture development. Anticipation of the imminent collapse of the Habsburg monarchy was driving the literati to abundant cafés in Vienna. [.]

Based on Michael Rössner and Carine Trapper's studies and the memoirs and feuilletons of the Viennese coffeehouse literati, the article concisely considers the genesis of Vienna's coffeehouse literati before a German invasion in 1938. The article confines itself to the Café Griensteidl, Café Central, and Herrenhof, three major coffeehouses literati: the conditions of their setting up and closing down, literary programmes offered by regular visitors at the coffeehouses, the so-called emotional attitude of the coffeehouse, as well as the conditions under which they were generally able to exist. At the stage of the Café Griensteidl, also known as Café Megalomania, the Young Vienna movement centered on Hermann Bahr to declare naturalism in literature and art to be at an end. On the other hand, in contrast to artists the literati of the given stage who later shifted to the Café Central combined salon writing and cafe culture whereby the coffeehouse was seen as a place of writing or even "lifestyle", "emotional attitude". At the stage of the Herrenhof, attempts were made to overcome an impressionistic sense of life upheld at the Café Central, the bohemian lifestyle, decadence and dandyism, and to refuel art, politics and literature discussions originating from the café setting with a tincture of revolutionary activism and anarchism. The Herrenhof literati were interrelated by lasciviousness and the demand for opioid intoxication carried over from the Café Central and promoted by psychoanalyst Otto Gross. Critical feeling and impotence of the modern individual to apprehend the causes of the impending catastrophe constituted an essential condition for cafe culture development. Anticipation of the imminent collapse of the Habsburg monarchy was driving the literati to abundant cafés in Vienna. [.]