E-JOURNALS OF UNIVERSITY SULKHAN-SABA ORBELIANI
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DIGITAL-COMPUTER METHODS IN CRIMINALISTICS
No full textAt the stage of investigation and consideration of the case in court, in order to identify criminals, great importance is attached to the identification of person, collection of evidence and research. The use of digital computer methods in forensic expertise is important and involves the entire system, from the crime scene to the court. These methods combine many capabilities which are the basis for better confrontation with new and evolving threats. On the other hand, these actions should be carried out without violating the fundamental principles of law, and on the other hand, research methodologies based on modern achievements of science should be used as much as possible. Advances in digital computer technology in criminalistic are mainly used for two purposes: for fixation and automated identification. During fixation using fixation means only for better depiction of traces and other evidence. In the case of comparison systems, they reflect only approximate results about similar searched objects, which are finally checked by an expert and give a conclusion. According to the procedural legislation of the criminal law of Georgia, both the product obtained using the fixation means and the research results reflected in the expert document with the help of comparative systems are important for the investigation and the court, which means that they have the appropriate evidentiary value.fixation, the crime scene, fact, object and traces are fixed, and during identification, the research objects are automatically being compared with each other. It is possible to intervene in the product created for the investigation and the court, which means that they have the appropriate evidentiary value.At the stage of investigation and consideration of the case in court, in order to identify criminals, great importance is attached to the identification of person, collection of evidence and research. The use of digital computer methods in forensic expertise is important and involves the entire system, from the crime scene to the court. These methods combine many capabilities which are the basis for better confrontation with new and evolving threats. On the other hand, these actions should be carried out without violating the fundamental principles of law, and on the other hand, research methodologies based on modern achievements of science should be used as much as possible. Advances in digital computer technology in criminalistic are mainly used for two purposes: for fixation and automated identification. During fixation using fixation means only for better depiction of traces and other evidence. In the case of comparison systems, they reflect only approximate results about similar searched objects, which are finally checked by an expert and give a conclusion. According to the procedural legislation of the criminal law of Georgia, both the product obtained using the fixation means and the research results reflected in the expert document with the help of comparative systems are important for the investigation and the court, which means that they have the appropriate evidentiary value.fixation, the crime scene, fact, object and traces are fixed, and during identification, the research objects are automatically being compared with each other. It is possible to intervene in the product created for the investigation and the court, which means that they have the appropriate evidentiary value
ECCLESIOLOGY OF ARCHPRIEST GEORGES FLOROVSKY
No full textEcclesiology was a pivotal topic in twentieth-century theology, and among the prominent theologians of that era, Archpriest Georges Florovsky left an indelible mark on this field. The aim of our article is to identify the main features that characterize Florovsky’s vision of ecclesiology. According to Florovsky, ecclesiology is not merely a component of Christology but an essential part, without which Christology itself would be incomplete. In Florovsky’s ecclesiology, this emphasis on Christology finds its roots in the Pauline understanding, where Christ is recognized as the pillar of the Church’s unity. It’s noteworthy that Florovsky, in discussing ecclesiology, distinctly delineates between the roles of Christ and the Holy Spirit.When discussing the Church, Florovsky employs nearly all allegorical comparisons available in his time. He particularly underscores the significance of the bishop’s personality within the Church. According to him, the institution of the bishop possesses a mystical nature and is essential for preserving the unity of the Church.Ecclesiology was a pivotal topic in twentieth-century theology, and among the prominent theologians of that era, Archpriest Georges Florovsky left an indelible mark on this field. The aim of our article is to identify the main features that characterize Florovsky’s vision of ecclesiology. According to Florovsky, ecclesiology is not merely a component of Christology but an essential part, without which Christology itself would be incomplete. In Florovsky’s ecclesiology, this emphasis on Christology finds its roots in the Pauline understanding, where Christ is recognized as the pillar of the Church’s unity. It’s noteworthy that Florovsky, in discussing ecclesiology, distinctly delineates between the roles of Christ and the Holy Spirit.When discussing the Church, Florovsky employs nearly all allegorical comparisons available in his time. He particularly underscores the significance of the bishop’s personality within the Church. According to him, the institution of the bishop possesses a mystical nature and is essential for preserving the unity of the Church
CHRISTOLOGICAL AND PNEUMATOLOGICAL ASPECTS OF THE HOLY EUCHARIST
No full textWhen discussing the Holy Eucharist and the Church in general, both their Christological and pneumatological aspects are consistently emphasized. One does not exist without the other. However, the existence of these aspects should not lead theologians to emphasize different directions. In the context of ecclesiology, it is essential to acknowledge one truth: Christology, ecclesiology, and pneumatology represent a unified reality of human deification. What is indisputable is that all three aspects are linked to the manifestation of God’s Word. Therefore, the connections between them are so close that considering them independently creates significant soteriological problems. The teaching of the cooperation of these aspects is rooted in the theology of the Apostle Paul and is consistently reiterated and developed throughout the patristic tradition. When discussing the Holy Eucharist and the Church in general, both their Christological and pneumatological aspects are consistently emphasized. One does not exist without the other. However, the existence of these aspects should not lead theologians to emphasize different directions. In the context of ecclesiology, it is essential to acknowledge one truth: Christology, ecclesiology, and pneumatology represent a unified reality of human deification. What is indisputable is that all three aspects are linked to the manifestation of God’s Word. Therefore, the connections between them are so close that considering them independently creates significant soteriological problems. The teaching of the cooperation of these aspects is rooted in the theology of the Apostle Paul and is consistently reiterated and developed throughout the patristic tradition. 
Some Aspects of the Historical Connection between Traditional Hydrothermal Public Baths and the Modern Spa Industry
Full text linkThe volume of wellness tourism in the world was rated at 639.4 billion US dollars in 2017. This is one of the fastest-growing segments in tourism, and it grew by 6.5% annually from 2015 to 2017. In 2017, 830 million wellness trips were made, which is 139 million more than in 2015. Throughout the millennia, numerous different cultures have used the power of water and warmth for cleanliness and treating their ills. In ancient times, both water and warmth were considered luxuries and were scarcely available.On the outskirts of Dzalisa village in Georgia, an ancient settlement was found, where a bath made with hewn stones was discovered within part of a palace complex. The Roman-type bath was constructed at the beginning of the 3rd century and consisted of three sections, with cold, warm and hot water tubs, and a well-preserved heating hypocaust system. The floors of the cold and warm baths and the dressing room were covered with mosaics. The origin of Roman thermal baths, Turkish hamams, Finnish saunas, Japanese onsens, and other hydrothermal spa procedures led to the custom of body cleaning and cleansing. Today, however, the health and aesthetic benefits of hydrothermal bathing are more widely recognized. In recent years, medical scientists have been researching the effect of cold action on high temperatures and the body, and have determined that a key benefit of such a temperature change is detoxification. Body heat and sweating rid the body of toxins, and the extreme change in temperature improves blood circulation and gives a positive boost to organism function.The volume of wellness tourism in the world was rated at 639.4 billion US dollars in 2017. This is one of the fastest-growing segments in tourism, and it grew by 6.5% annually from 2015 to 2017. In 2017, 830 million wellness trips were made, which is 139 million more than in 2015. Throughout the millennia, numerous different cultures have used the power of water and warmth for cleanliness and treating their ills. In ancient times, both water and warmth were considered luxuries and were scarcely available.On the outskirts of Dzalisa village in Georgia, an ancient settlement was found, where a bath made with hewn stones was discovered within part of a palace complex. The Roman-type bath was constructed at the beginning of the 3rd century and consisted of three sections, with cold, warm and hot water tubs, and a well-preserved heating hypocaust system. The floors of the cold and warm baths and the dressing room were covered with mosaics. The origin of Roman thermal baths, Turkish hamams, Finnish saunas, Japanese onsens, and other hydrothermal spa procedures led to the custom of body cleaning and cleansing. Today, however, the health and aesthetic benefits of hydrothermal bathing are more widely recognized. In recent years, medical scientists have been researching the effect of cold action on high temperatures and the body, and have determined that a key benefit of such a temperature change is detoxification. Body heat and sweating rid the body of toxins, and the extreme change in temperature improves blood circulation and gives a positive boost to organism function
Scaling up Inclusive Education for Sustainable Development in Africa
No full textInclusive education plays a key role in achieving sustainable development. Its impact ripples across many dimensions, fostering reduced fertility, morbidity, and mortality rates, while empowering women and enhancing workforce quality. Beyond these aspects, it influences individual learners, shaping their personal development and prospects in the job market. The significance of inclusive education goes beyond individuals, contributing to achieving five of the United Nation’s Sustainable Development Goals (SDGs). It plays a significant role in realizing SDG1: No Poverty, SDG4: Quality Education, SDG5: Gender Equality, SDG10: Reduced Inequalities, and SDG16: Peace, Justice, and Strong Institutions. The global commitment outlined in the 2030 Agenda for Sustainable Development and the African Union’s Agenda 2063 highlights the need to enhance educational outcomes and foster knowledge accumulation for developmental progress. To concretize this vision, the Education 2030 Framework for Action stands as a testament to driving advancements aligned with the objectives of SDG4 and its specific targets. Central to this framework is an emphasis on eradicating all forms of exclusion, and recognizing inclusivity as the cornerstone for achieving educational equity and sustainable development. This study aims to propose key policy actions for an inclusive education agenda, empowering urban and rural youth in Africa, amplifying their role in socio-economic transformation, combating persistent inequality, and fostering inclusive growth.Inclusive education plays a key role in achieving sustainable development. Its impact ripples across many dimensions, fostering reduced fertility, morbidity, and mortality rates, while empowering women and enhancing workforce quality. Beyond these aspects, it influences individual learners, shaping their personal development and prospects in the job market. The significance of inclusive education goes beyond individuals, contributing to achieving five of the United Nation’s Sustainable Development Goals (SDGs). It plays a significant role in realizing SDG1: No Poverty, SDG4: Quality Education, SDG5: Gender Equality, SDG10: Reduced Inequalities, and SDG16: Peace, Justice, and Strong Institutions. The global commitment outlined in the 2030 Agenda for Sustainable Development and the African Union’s Agenda 2063 highlights the need to enhance educational outcomes and foster knowledge accumulation for developmental progress. To concretize this vision, the Education 2030 Framework for Action stands as a testament to driving advancements aligned with the objectives of SDG4 and its specific targets. Central to this framework is an emphasis on eradicating all forms of exclusion, and recognizing inclusivity as the cornerstone for achieving educational equity and sustainable development. This study aims to propose key policy actions for an inclusive education agenda, empowering urban and rural youth in Africa, amplifying their role in socio-economic transformation, combating persistent inequality, and fostering inclusive growth
Approaches for Integrating Sustainability in Business Schools – Challenges and Opportunities in the Digital Age
Full text linkThe paper presents opportunities for integrating sustainability into business schools’ educational and management models in this era of digital transformation, seeking to increase their capacity for innovation, and the role of academia as a driver for boosting the potential of regional ecosystems for sustainable development. Contemporary trends and factors driving the need for higher education’s response to the environmental changes caused by digital technologies, and efforts to achieve sustainability on a global scale, are examined, while the benefits of applying a multidisciplinary and intersectoral approach in sustainability education, supplemented with a research-based approach to engage students, two-eyed seeing and competence-oriented educational models, are characterized. Arguments are given that balancing innovation and sustainability in business schools implies applying an ambidextrous approach. It reflects on the one hand the need for business schools to adapt, taking into account changes in the environment, with an emphasis on digitization, internationalization, partnerships, multidisciplinarity, and multisectorality to achieve academic sustainability. On the other hand, a need for a balance is recognized between established traditions, organizational culture, the specific features of business schools, and the introduction of innovations in them, including digital and social innovations.The paper presents opportunities for integrating sustainability into business schools’ educational and management models in this era of digital transformation, seeking to increase their capacity for innovation, and the role of academia as a driver for boosting the potential of regional ecosystems for sustainable development. Contemporary trends and factors driving the need for higher education’s response to the environmental changes caused by digital technologies, and efforts to achieve sustainability on a global scale, are examined, while the benefits of applying a multidisciplinary and intersectoral approach in sustainability education, supplemented with a research-based approach to engage students, two-eyed seeing and competence-oriented educational models, are characterized. Arguments are given that balancing innovation and sustainability in business schools implies applying an ambidextrous approach. It reflects on the one hand the need for business schools to adapt, taking into account changes in the environment, with an emphasis on digitization, internationalization, partnerships, multidisciplinarity, and multisectorality to achieve academic sustainability. On the other hand, a need for a balance is recognized between established traditions, organizational culture, the specific features of business schools, and the introduction of innovations in them, including digital and social innovations
Two Popes’ Visits in Georgia in 30 Years
No full textDuring the 30-year span (1993-2023) of the Apostolic Administration of the Caucasus for the Latins, one of the most significant events, if not the most paramount, was the visit of two popes: Saint John Paul II in 1999, and Pope Francis in 2016. Both marked unique occurrences: The presence of two popes in Georgia within a 30-year timeframe impacted the faithful of the Catholic Church, the citizens of Georgia, and interfaith relations. Two notable aspects stand out from Pope John Paul II’s visit. Firstly, it represented the first image of the Catholic Church in its three rites since the fall of communism in 1989; secondly, it included the announcement of the appointment of the Apostolic Administrator as bishop. During Pope Francis’ visit, it was emphasized that the purpose, albeit indirectly, was to address certain issues within the Catholic Church in Georgia, such as proselytism, rebaptism, and property restitution.During the 30-year span (1993-2023) of the Apostolic Administration of the Caucasus for the Latins, one of the most significant events, if not the most paramount, was the visit of two popes: Saint John Paul II in 1999, and Pope Francis in 2016. Both marked unique occurrences: The presence of two popes in Georgia within a 30-year timeframe impacted the faithful of the Catholic Church, the citizens of Georgia, and interfaith relations. Two notable aspects stand out from Pope John Paul II’s visit. Firstly, it represented the first image of the Catholic Church in its three rites since the fall of communism in 1989; secondly, it included the announcement of the appointment of the Apostolic Administrator as bishop. During Pope Francis’ visit, it was emphasized that the purpose, albeit indirectly, was to address certain issues within the Catholic Church in Georgia, such as proselytism, rebaptism, and property restitution
The Cloister of the Georgian Catholic Fathers in Istanbul, and the National Struggle for Liberation
No full textFor over a century, the Cloister of the Georgian Catholic Fathers in Istanbul, with its mission and activities, served as a form of protest, initially against the colonial policies of the Tsarist Government, and later against the Soviet Government. Indeed, it played a significant role in the national liberation struggle of the Georgian people. The Georgian Independence Committee, established in Geneva in 1914, operated within the premises of the Cloister. Its objective was to restore Georgia’s independence under German protection. Shalva Vardidze, the head of the monastery, was a member of this committee. The Istanbul Cloister Archive contains a comprehensive list of Georgian Legionnaires compiled by Shalva Vardidze, along with materials documenting their activities from 1915 to 1921. In February 1921, the (Menshevik) Government of the Democratic Republic, seeking refuge from their homeland, took shelter in the Georgian Catholic Fathers Cloister in Istanbul, where they stayed for several months. In 1921, the first issue of the emigrant political magazine ‘Free Georgia’ was published in the Cloister’s Printing House. Shalva Vardidze collaborated with the ‘White George’ organization, founded in 1924 in Paris, France. He drafted a memorandum on behalf of the Georgian people to be presented at the World Peace Conference. The Cloister emerged as one of the most prominent centers of the national liberation struggle of the Georgian people abroad.For over a century, the Cloister of the Georgian Catholic Fathers in Istanbul, with its mission and activities, served as a form of protest, initially against the colonial policies of the Tsarist Government, and later against the Soviet Government. Indeed, it played a significant role in the national liberation struggle of the Georgian people. The Georgian Independence Committee, established in Geneva in 1914, operated within the premises of the Cloister. Its objective was to restore Georgia’s independence under German protection. Shalva Vardidze, the head of the monastery, was a member of this committee. The Istanbul Cloister Archive contains a comprehensive list of Georgian Legionnaires compiled by Shalva Vardidze, along with materials documenting their activities from 1915 to 1921. In February 1921, the (Menshevik) Government of the Democratic Republic, seeking refuge from their homeland, took shelter in the Georgian Catholic Fathers Cloister in Istanbul, where they stayed for several months. In 1921, the first issue of the emigrant political magazine ‘Free Georgia’ was published in the Cloister’s Printing House. Shalva Vardidze collaborated with the ‘White George’ organization, founded in 1924 in Paris, France. He drafted a memorandum on behalf of the Georgian people to be presented at the World Peace Conference. The Cloister emerged as one of the most prominent centers of the national liberation struggle of the Georgian people abroad
პერსონალური მონაცემების შემცველი ინფორმაციის გამოთხოვისას პერსონალურ მონაცემთა დაცვის სამსახურის მიერ ადვოკატის პროფესიული ვალდებულებების შეფასების სტანდარტი
Full text linkMYSTERY OF THE CHURCH AND THE MYSTERY OF THE HOLY TRINITY
Full text linkThis article emphasizes the significance of depicting God throughout history and in the church, while also presenting the Orthodox tradition’s approach to such depictions. In Orthodoxy, an icon signifies the presence of the depicted person while maintaining its transcendence. This presence is considered hypostatic and personal, as emphasized by Zizioulas. Following a brief overview of the fundamental doctrines of Orthodox iconography, the article addresses a challenging question raised by some theologians: whether the Holy Trinity can be depicted in creation. The possibility of depicting the Holy Trinity is affirmed, stemming from the depiction of the Logos, the Son of God, as the Holy Trinity coexists in Christ. The subsequent topic explores the apocalypse of God. Zizioulas draws upon the works of the fathers and the liturgical life of the church to create icons and symbols as a unique means of integrating creation with God. The hypostasis imparts truth and reality to the symbol. Only through the icons and symbols offered by the church, with its mysteries, can we experience a union of God and creation, akin to what was accomplished in Christ. Finally, Zizioulas echoes St. Maximus, asserting that the eternal presence, presently hidden by the icons, will only be revealed in the eschaton.This article emphasizes the significance of depicting God throughout history and in the church, while also presenting the Orthodox tradition’s approach to such depictions. In Orthodoxy, an icon signifies the presence of the depicted person while maintaining its transcendence. This presence is considered hypostatic and personal, as emphasized by Zizioulas. Following a brief overview of the fundamental doctrines of Orthodox iconography, the article addresses a challenging question raised by some theologians: whether the Holy Trinity can be depicted in creation. The possibility of depicting the Holy Trinity is affirmed, stemming from the depiction of the Logos, the Son of God, as the Holy Trinity coexists in Christ. The subsequent topic explores the apocalypse of God. Zizioulas draws upon the works of the fathers and the liturgical life of the church to create icons and symbols as a unique means of integrating creation with God. The hypostasis imparts truth and reality to the symbol. Only through the icons and symbols offered by the church, with its mysteries, can we experience a union of God and creation, akin to what was accomplished in Christ. Finally, Zizioulas echoes St. Maximus, asserting that the eternal presence, presently hidden by the icons, will only be revealed in the eschaton