6 research outputs found
Alpha-1-Antitrypsin reduziert das posthypoxische Zellsterben und die N-Transkription in primären murinen kortikalen Astrozyten
No full textNeurological symptoms in COVID-19: a cross-sectional monocentric study of hospitalized patients
No full textSUMMUM IUS SUMMA INIURIA. O IDEOLOGICZNYCH ZAŁOŻENIACH W INTERPRETACJI STAROŻYTNYCH TEKSTÓW ŹRÓDŁOWYCH
No full textSummum ius summa iniuria. Some Remarks on the Ideological Premises in the Interpretation of Ancient Written SourcesSummaryThe saying summum ius summa iniuria has often been repeated after Cicero (Cic., Off. 1,33) until the present times. More than one hundred years before him , in one of his comedies, Terence mentioned that ius summum saepe summast malitia (Ter., Heaut. 796). It must, therefore, have become a proverb quite early on. Similar wording could also be found in the writings of Columella (Colum., Rust. 1,7,2) and Saint Jerome (Hier., Epist. 1,14). This expression, which was reiterated by ancient writers, was popular because it embodied, in a concise form, a com m on Roman experience that the law becomes an injustice when it is executed scrupulously w ithout paying any regard to its social context. It would seem, however, that the proverb summarizes this experience only on the spoken level since it would be difficult to specify its normative content.The Roman proverb is an interesting example of how an old maxim can be understood and used depending on its ideological presuppositions. The article shows how problematic certain interpolation premises are with regard to aequitas. The author criticizes applying the doctrine of class struggle to elucidate the meaning of summum ius summa iniuria. He also points out that Immanuel Kant’s suggestions on how to understand the saying could be misleading.It is not the author’s intention to repudiate ideological premises as such. Indeed, they could be helpful, particularly when ancient sources are ambiguous. Yet any research into these sources should be undertaken first to ascertain, if at all possible, how the Romans perceived a problem, and what they really had in m ind when writing the texts which have been preserved up to date. The texts could be used for any purpose whatsoever providing their interpretative position were clearly stated. Therefore, it would seem essential to distinguish between Roman law and its contemporary reception, as well as the truth about Roman thought and the interpretative possibilities which the sources provide for the present-day commentator.</jats:p
SUMMUM IUS SUMMA INIURIA. O IDEOLOGICZNYCH ZAŁOŻENIACH W INTERPRETACJI STAROŻYTNYCH TEKSTÓW ŹRÓDŁOWYCH
Get PDFSummum ius summa iniuria. Some Remarks on the Ideological Premises in the Interpretation of Ancient Written SourcesSummaryThe saying summum ius summa iniuria has often been repeated after Cicero (Cic., Off. 1,33) until the present times. More than one hundred years before him , in one of his comedies, Terence mentioned that ius summum saepe summast malitia (Ter., Heaut. 796). It must, therefore, have become a proverb quite early on. Similar wording could also be found in the writings of Columella (Colum., Rust. 1,7,2) and Saint Jerome (Hier., Epist. 1,14). This expression, which was reiterated by ancient writers, was popular because it embodied, in a concise form, a com m on Roman experience that the law becomes an injustice when it is executed scrupulously w ithout paying any regard to its social context. It would seem, however, that the proverb summarizes this experience only on the spoken level since it would be difficult to specify its normative content.The Roman proverb is an interesting example of how an old maxim can be understood and used depending on its ideological presuppositions. The article shows how problematic certain interpolation premises are with regard to aequitas. The author criticizes applying the doctrine of class struggle to elucidate the meaning of summum ius summa iniuria. He also points out that Immanuel Kant’s suggestions on how to understand the saying could be misleading.It is not the author’s intention to repudiate ideological premises as such. Indeed, they could be helpful, particularly when ancient sources are ambiguous. Yet any research into these sources should be undertaken first to ascertain, if at all possible, how the Romans perceived a problem, and what they really had in m ind when writing the texts which have been preserved up to date. The texts could be used for any purpose whatsoever providing their interpretative position were clearly stated. Therefore, it would seem essential to distinguish between Roman law and its contemporary reception, as well as the truth about Roman thought and the interpretative possibilities which the sources provide for the present-day commentator
Virtually real : problems of authenticity in religion on the internet
No full textBibliography: leaves 205-213.This study explores the vexed problem of authenticity in religion. In making that exploration, the study uses for its data the multitude of diverse and disparate religious formations found in the relatively disordered and anarchic spaces created with Internet technologies, formations that I have tentatively called virtual religions. The theoretical framework applied here is developed from the unique and original critical theory of Walter Benjamin. This study is therefore located at a number of important intersections: between religion and popular culture, between religion and politics, between religion and philosophy, and between religion and art. The argument is comprised of three major parts, corresponding to Chapters Two, Three and Four respectively. The first part approaches authenticity from the perspective of empiricism, with its scientific methods of verification and falsification. The keyword here is forensics because it implies both the scientific paradigm and police detection. This second implication is an important addition to the first because it draws attention to power in the vexed problem of religious authenticity
