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Margonitho : The pearl (margonitho) as symbol and typos in Ephrem the Syrians hymns and proverbs in comparsion with the gnostic hymns of the pearl
No full textDen här studien kommer att vara en komparativ studie mellan två olika hymnsamlingar därden ena hymnen är från ca år 200 e.Kr. och den andra från slutet av år 300 e.Kr. Författarentill den ena hymnen är Efraim Syriern, som är ett helgon och en kyrkofader i den syriskortodoxakyrkan. Författaren till den andra hymnen är okänd.Jag vill tacka min handledare Michael Hjälm som stöttat mig i mitt val av ämne. Han har gettmig goda råd, tid för diskussioner och mycket beröm för att vara först med att göra en unikoch komparativ studie mellan de två hymnerna jag ska beröra i min uppsats.Jag hoppas att du som läsare får med dig något nyttigt av mitt arbete och att den kan bidra tillfortsatta studier inom ämnet
War and Autocephaly in Ukraine
No full textA series of conflicts that followed the collapse of the Soviet Union culminated in the war in Ukraine waged by Russia in 2014. The international community was taken by surprise, and its reactions to the Russian aggression were often confused and inadequate. Even more confused and inadequate were the responses from global Christianity. Russian propaganda often renders the aggression against Ukraine as a quasi-religious conflict: a “holy war” against the “godless” or “heterodox” West. It would be natural, therefore, for the Christian churches worldwide to loudly condemn both propaganda and aggression. However, in most cases, their response was silence. Such reactions came from most local Orthodox churches, the Roman Catholic church, and international ecumenical organizations such as the World Council of Churches. An exception was the reaction from the Ecumenical Patriarchate, which decided to grant autocephaly to the Orthodox Church of Ukraine. The article argues that the Tomos for autocephaly was, among other reasons, a reaction to the war in Ukraine. The responses of other local Orthodox churches to the Tomos also indicate their attitude to the war in Ukraine. These reactions have demonstrated a profound crisis in inter-Orthodox solidarity and social ethics.
Fascismens metoder : ett samtal med Jason Stanley
No full textJag möter Jason Stanley under en av sommarens hetaste dagar på ett café i New York för ett samtal om fascism utifrån hans nya bok How Fascism Works – The Politics of Us and Them. Två dagar tidigare mindes vi Utöya och vi är denna dag mitt i Donald Trumps senaste twitter-påhopp på kvinnliga färgade kongressledamöter, påhopp som av de allra flesta uppfattas som hetsande och rasistiska. Storbritannien har just fått en ny premiärminister i Boris Johnson och i Ungern, Polen, Italien, Frankrike, Tyskland och Sverige mobiliserar och etablerar sig högerextrema krafter. V-Dem har också släppt en rapport som visar hur demokratiska regimer är på tillbakagång runt om i världen. Vårt samtal kommer att handla om vad fascism är enligt Stanley och på vilka sätt hans syn på fascism gränsar till andra definitioner av fascism. Vi kommer också att samtala om hans analys av det politiska dagsläget sett utifrån hans förståelse av fascism och på vilka sätt den kan hjälpa oss se vår samtid lite klarare, men också på vilka sätt den möjligen förhindrar nyansering och snarare förvirrar vår samtidsförståelse
International adoption : A study on Sweden, adoption and the argument “international adoption for “the best interest of the child”.
No full textThe purpose of this study is to examine factors to why international adoption is seen positive in the Swedish society, which contributes to why international adoption is argued as something good from a child perspective. The study aims to highlight arguments that contradicts the picture of adoption as only positive through criticizing and problematizing international adoption as practice. The study came to the conclusion that the Swedish politics, Sweden as a democratic role model and international adoption as a charity are three aspects to why it can be argued as something positive. Also, that adoption can be more harmful than what is showed in the society. That people’s need to adopt from the Third World can be argued to why international adoption can be human trafficking. Through a postcolonial perspective international adoption can also be seen as an asymmetric power structure between West and the Third World. Through that, the politics in Sweden must flag this part of international adoption to widen the perspective and by that, present how real changes can be made to why people in the Third World are forced to leave their children for adoption to the West
An argumentation analysis about the pros and cons of Sweden incorporating the CRC into Swedish law
No full textAbstract The essay highlights pros and counterarguments about the incorporation of the UN Convention on the Rights of the Child in Sweden. The pros and cons highlighted in the essay by incorporation have not been found to be crucial to the status of children's rights or even the convention. The conclusion is that incorporating the international experience of judging is not as binding as advocates and opponents state. The countries that have implemented the Convention on the Rights of the Child have not had a better situation automatically on children's rights, but they have also not been hindered or steered in the negative direction in their work to any significant extent. Incorporation is secondary to the political will to work with the Convention and children's rights; it cannot legally direct the policy if the policy does not want to be governed. However, an incorporation can become a tool in the hands of a political movement that is already convinced of the right to strengthen children's rights in accordance with the Convention on the Rights of the Child
Empathy with humanity : On the genealogy of humanitarianism, possibilities and conditions
No full textThe question of how "humanitarianism" became possible, and whether humanitarianism is a factor of power in today's world, and possible in the future, is answered against the backdrop of the problem of the world's moral indifference, and the difficulty of mobilizing empathy and commitment to other people's suffering in humanitarian disasters. A genealogical discourse analysis examines historical breakthroughs for humanitarianism, and how humanitarianism relates to human rights, in a moral-philosophical and sociological perspective, in a historical exposition, with the aim of tracing violations and leaps in the development of conditions and possibilities, which enabled the construction of a discourse of humanitarianism. Important prerequisites for humanitarianism to become possible, and the ideas of human rights, are a changed view of man during enlightenment, and her self-understanding, as an "ethical subject", as ground to rights, and that "humanity" was imagined to be a legal community that entails a moral responsibility of universal solidarity. A discourse of humanitarianism has been constructed which has become a factor of power in international politics to meet needs, that it costs to deviate from. A danger to the future is that humanitarianism, as an active protest against the world's suffering, is politicized and abused as a pretext for power ambitions. Whether humanitarianism is possible depends on the social and moral preconditions of international cooperation and idealism, and the belief that human progression is possible, and the attitude: ”We become more fully human via the manner in which we treat our fellows”
Nation-Building Versus Nationalism : Difficult Dilemmas for the Church
No full textThe article explores the phenomenon of nationalism in general and its Eastern Christian nuances in particular. It describes two major theories of nationalism: modernist and primordial. It also distinguishes between two stages of nationalism: emancipatory and oppressive. The former is healthier than the latter. The article focuses on the Orthodox editions of nationalism, which seemingly coheres with the traditional structure of local churches. In the Orthodox world, national particularity combined with ecclesial locality, can be either ethnic or civilizational. In the former case, it enhances a homogeneous national identity of the Balkan style. The latter case is an Orthodox neo-imperialism, which is incompatible with nation-building on the basis of one ethnicity. Their incompatibility often leads to conflicts and even wars
Jesus as Sacrifice : An Interpretation of Paul’s Use of Sacrificial Metaphors in Romans 3, 12, and 15
No full textSyftet med uppsatsen är att bättre förstå på vilket sätt Paulus använder sig av begrepp från offerkulten som metaforer och hur vi kan anta att dessa uppfattades av människor under Paulus samtid. Genom att tillämpa konceptuell metaforteori på Paulus användning av offerspråk i Rom 12:1 och 15:16 där Paulus talar om etisk livsföring respektive sin egen mission och därefter konceptuell blandteori på texten i Rom 3:25 där Paulus talar om Jesus död, försöker jag visa på den retoriska funktion som Paulus offerspråk har när det kombineras med metaforer från de tre helt andra domäner/områden som Paulus använder sig av i Rom 3:25. Jag försöker förstå vilka känslor och associationer som användningen av dessa meta-forer från fyra olika och på den tiden välkända områden/domäner tillsammans kan ha väckt hos Paulus läsare/åhörare.Min slutsats är att Paulus användning av metaforik från de fyra olika domänerna (offerkult, martyrskap, rättsväsendet, slaveri/fångenskap) kan ha väckt en känsla av frihet och befrielse hos de tidigkristna (hedningar och judar). Paulus användning av offermetaforer i kombination med andra metaforer i Rom 3:25 kan ha förmedlat att Gud genom Jesus död visar att alla som följer Jesus (liv, död och uppståndelse) är fria från dom och synd, fria från krav på laggärningar, jämställda och kan leva ett rättfärdigt liv i gemenskap. Inte för att Gud behöver eller kräver något offer utan som en möjlighet att börja ett nytt rättfärdigt liv i enlighet med Guds vilja. En känsla kan ha väckts om att vara fri från synd, skuld, straff och förtryck. En känsla av frihet som innebar ett nytt sätt för människor att vara mot varandra i gemenskap där alla vill arbeta tillsammans för en bättre värld, en värld som bygger på allas lika värde, ett etiskt förhållningssätt och med Jesus som förebild. Paulus förklarar i Rom 3:25 hur Gud visar sin rättfärdighet, det handlar inte längre om laggärningar utan om Jesu Kristi efterföljelse
Civil Disobediance in Sweden : - When is it justified?
No full textJohn Rawls defines civil disobediance as a ”public, nonviolent, conscientious yet political act contrary to law usually done with the aim of bringing about a change in the law or policies of the government.” (Rawls, 1999:320). Rawls has developed a theory of civil disobediance that has been widely discussed (Månsson, 2004:153). His theory explains when one can break the law and what has to be taken into consideration (Rawls, 1996:345-346). The theory is designed only for the special case of a nearly just society where the members of the community are rational beings. Rawls has a democratic and constitutional perspective that cares for a stable state power. The theory has been criticized by philosophers such as Kimberley Browlee and Tomas Månsson that claim that it is too narrow (Månsson, 2004:157-159, Brownlee 2012:2). The Swedish legal system does not regulate civil disobediance in any particulary law, rather it is the criminal acts that are connected to the civil disobediance that are prohibited. A dilemma for the criminal law is the amount of tolerance that should be allowed for criminal acts that we morally can understand (Asp & Ulväng, 2019:13). In common practice there has been a very low acceptence of civil disobediance. There has not been any case of discharge and the court has expressed a concern in judging these acts too light (NJA 1982 s. 376)
The law based on consent : a step closer to justice
No full textOn July 1st 2018, a new law entered Sweden that would hopefully will lead to a better justice process regarding sexual offenses. This law was given the name consent law, which states that sex should be voluntary for the parties who are involved in the sexual acts. If not, the offender will be charged with rape. The majority of convictions for rape have easily led to the perpetrator being released from the charges. This indicates that something is not right and it’s not wrong with the evidence, the parties or persons working with the cases, but it is something that is defective in the law that has been found before. The previous laws, the Swedish Committee has considered that some terms are outdated for use in the current law. The previous laws did not agree with ECHR articles and since Sweden has ratified it, the national laws needed to be comprehensive. Through the course of the essay, we will go through various factors that have led to the current legislation, what resistance it has received and what criticism has it received when it came into force? It will be described what the law looks like and what application difficulties it may have. The purpose of the new law is to strengthen the sexual integrity of the victim and criminalize the perpetrator's behavior and negligence, which will be included in the thesis. Negligence is a new crime that came in connection with the new law. The law is designed to change the image of the ideal victim and put more focus on the perpetrator's actions to change the society's image of what rape is and hopefully more people will gain more knowledge, which will make big changes in the long run