Martin Buber

For a long time, Rosenzweig’s magnum opus *The Star of Redemption* (1921) was perceived solely as a work of Jewish religious philosophy; his early existentialist critique of idealism received little attention in philosophical discourse. The studies collected here explore philosophical conversations—with his philosophical mentor Hans Ehrenberg, with his Jewish teacher Hermann Cohen, and with his early opponent and later friend Martin Buber—that shaped Rosenzweig’s “new thinking.” This is followed by a confrontation with Martin Heidegger’s *Being and Time* (1927). All chapters are supplemented by digressions that consider the relationship between philosophy and theology.

This article focuses on the centrality of the soul in Sabbatean theological discourses, as expressed in the writings of Abraham Miguel Cardoso (1627–1706), Nehemiyyah Hayoun (1650–1730), and R. Jonathan Eybschutz (1690–1764). While these three important figures were previously discussed in scholarship, their thought was not examined comparatively as expressing basically the same intellectual orientation. As a hitherto neglected subject in scholarship, a focus on Sabbatean perceptions of the soul will allow me to situate later developments in Sabbatean thought in its Jewish and Christian European contexts, issues that have recently received scholarly attention. I will argue that the Sabbatean theology and ideology of the ‘Secret of Divinity,’ according to which the God of Israel was forgotten by his people and must be rediscovered, was interpreted in these writings as a search for the soul of Divinity—and indeed the soul of the Jewish religion—identified with the true faith that had been forgotten, leaving behind a lifeless ‘body.’ As such, Sabbatean theology expresses a deep consciousness of crisis in relation to the traditional anchors of religious certainty. I will examine the Sabbatean theology of the soul in relation to its textual sources and argue that it was shaped by complex relations of affinity and opposition to the writings of the Safedian kabbalists, R. Moshe Cordovero and R. Isaac Luria, in which one can find an extensive preoccupation with the soul and the necessity of discovering the soul of the Torah. I will show that in addition to the significant contribution of the Cordoverean and Lurianic corpora in shaping the theological language of these Sabbatean writers, the Sabbateans also brought a fundamental change: while the Safedian kabbalists were troubled by the question of how to present the hidden soul through the overt and physical performance of the commandments, and presented a harmonious ideal, the Sabbateans expressed a thoroughly divided, conflicted view: they identified the soul with the secret of faith, the forgotten and inward ‘true religion,’ a forgetfulness through which the keeping of the commandments, identified with the body of the Torah, lost its meaning. In this way, the Sabbateans created a rift between the inner ‘religion of the heart’ and the outer ‘religion of the law.’ I examine the Sabbatean ‘religion of the heart,’ which divides between inside and outside, in relation to contemporary intellectualspiritual enterprises in Christian Europe, which were also motivated by the deep crisis of authority and religious certainty that emerged in the traditional religious establishments.

This article proposes that Christianity has overlooked a central element of Jesus' ethical teaching: a new commandment that surpasses both the Shema and the traditional love commandment. Drawing on biblical exegesis, historical developments in early Christianity, and a philosophical interpretation of altruism, the article argues that Jesus intended to introduce a higher moral law-to love one's neighbour more than oneself. This commandment, the author suggests, was revealed not verbally but through enacted demonstration culminating in the crucifixion, and later recognized by the disciples during Shavuot. The article further contends that the institutional church abandoned this commandment early in its history, necessitating a new global reformation grounded in radical altruism, domestic liturgy, and a renewed understanding of the Holy Spirit as a "holy thought.

En esta séptima contribución dedicada a An Affair to Remember comenzamos con la continuación del texto filosófico fílmico allí donde lo dejamos en la contribución anterior. En el primer apartado consideramos los pasos de Nickie Ferrante (Cary Grant) y de Terry McKay (Deborah Kerr) para hacerse dignos del matrimonio. Vemos las dificultades que Nickie tiene para intentar ganarse la vida como pintor. Comprobamos por su parte que Terry ha tenido más fácil en Boston recuperar su carrera como cantante de clubs nocturnos de alta gama.
En el segundo apartado asistimos a la escena más dramática de la película. El aturdimiento de Terry al regresar a New York. Un encuentro con su anterior amante la entretiene y con las prisas no cruza bien y la atropellan. Mientras Nickie, en el piso ciento dos del Empire State Building espera inútilmente la llegada de su amada. Ella, consciente de que no es fácil que vuelva a amar, no quiere que él sepa lo sucedido, para evitar que mantenga su compromiso por mera compasión hacia su desdicha.
En el tercer apartado vamos a ver a Nickie y a Terry cómo se mantienen fieles a pesar de que no se hayan encontrado donde estaban citados. Él visita la casa de su abuela Janou recientemente fallecida. Hace memoria tanto de ella como de Terry como de presencias que siguen imborrables, a pesar de los dos tipos de separación. También vemos a Terry que ha aceptado el encargo del sacerdote que la atendió en el hospital y se ocupa de dar clase a los niños de un colegio orfanato. En una escena algo extensa comprobamos cómo les enseña a los niños una canción festiva sobre la alegría de seguir la propia conciencia.
En el cuarto apartado conectamos esta celebración de la conciencia con el sentido católico de la misma desarrollado por San John Henry Newman en su Carta al Duque de Norfolk. La conciencia es, como han cantado los niños, la voz de Dios que nos permite mantener la orientación moral de nuestras vidas.
En el quinto apartado la relación la establecemos con la obra de Kierkegaard y los criterios que establece sobre la eternidad del verdadero amor, tal y como aparecen en la película de manera incisiva en los momentos de prueba. El amor se sostiene en la eternidad cuando también desde la conciencia se escucha la voz de Dios que lleva al matrimonio.
En la breve conclusión, de la mano de la Dra. Carola Minguet Civera, reforzamos la fuerza que hoy en día tiene el relato de la eternidad del amor, tal y como se señala por la nota Elogio de la monogamia de la Santa Sede.
… si en algunas latitudes el problema es la pluralidad simultánea de esposas, en las nuestras es la pluralidad sucesiva —y a veces simultánea, aunque revestida de consentimiento y estética terapéutica— de amantes. Nos escandaliza la palabra «poligamia» por arcaica; preferimos relaciones «abiertas», «líquidas» o «poliamor». Hemos cambiado el léxico, pero no la lógica. Y es que la modernidad tiene una habilidad especial para rebautizar las cosas que no quiere juzgar. Cambia el nombre y espera que cambie la naturaleza. Pero en un triángulo amoroso, aunque se le llame poliedro afectivo, los ángulos no cuadran.
Precisamente sobre este punto, el documento acierta con una observación expresada con finura literaria: el adulterio y el poliamor descansan en la ilusión de que la intensidad del amor se encuentra en la sucesión de rostros. Pero, como muestra el mito de Don Juan, los números terminan disolviendo los nombres. Cuando los rostros se acumulan, dejan de ser rostros para convertirse en cifras. Y cuando el otro se torna en número, el yo también termina siendo estadística. La promiscuidad no sólo fragmenta al amado, sino al amante.
Palabras clave
Matrimonio, eternidad, seguimiento de la conciencia, Newman, Kierkegaard, elogio de la monogamia.
Abstract
In this seventh installment dedicated to *An Affair to Remember*, we begin by picking up the film-philosophical analysis where we left off in the previous installment.
In the first section, we examine the steps taken by Nickie Ferrante (Cary Grant) and Terry McKay (Deborah Kerr) to prove themselves worthy of marriage. We see the difficulties Nickie faces in trying to make a living as a painter. We also see that Terry has had an easier time in Boston reviving her career as a singer in high-end nightclubs.
In the second section, we witness the film’s most dramatic scene: Terry’s disorientation upon returning to New York. An encounter with her former lover distracts her, and in her haste, she fails to cross the street properly and is struck by a car. Meanwhile, Nickie, on the 102nd floor of the Empire State Building, waits in vain for his beloved to arrive. She, aware that it is not easy for her to love again, does not want him to know what has happened, to prevent him from maintaining their engagement out of mere compassion for her misfortune.
In the third scene, we see Nickie and Terry remaining faithful to each other even though they didn’t meet at the agreed-upon place. He visits the home of his grandmother Janou, who recently passed away. He remembers both her and Terry as presences that remain indelible, despite the two kinds of separation. We also see Terry, who has accepted the assignment from the priest who cared for her in the hospital and is now teaching children at an orphanage school. In a somewhat lengthy scene, we see her teaching the children a festive song about the joy of following one’s conscience.
In the fourth section, we connect this celebration of conscience with the Catholic understanding of it developed by St. John Henry Newman in his Letter to the Duke of Norfolk. Conscience is, as the children have sung, the voice of God that allows us to maintain the moral direction of our lives.
In the fifth section, we establish a connection with Kierkegaard’s work and the criteria he sets forth regarding the eternity of true love, as these are incisively portrayed in the film during moments of trial. Love endures in eternity when the voice of God, which leads to marriage, is also heard through one’s conscience.
In this brief conclusion, presented by Dra. Carola Minguet Civera, we underscore the enduring power of the narrative of eternal love, as highlighted in the Holy See’s document *In Praise of Monogamy*.
While in some parts of the world the problem is the simultaneous plurality of wives, in ours it is the successive—and sometimes simultaneous, though cloaked in consent and therapeutic aesthetics—plurality of lovers. We are scandalized by the word “polygamy” because it is archaic; we prefer “open,” “fluid,” or “polyamory” relationships. We have changed the vocabulary, but not the logic. For modernity has a special knack for renaming the things it does not wish to judge. It changes the name and hopes the nature will change. But in a love triangle—even if called an “affective polyhedron”—the angles do not add up.
Precisely on this point, the document hits the mark with an observation expressed with literary finesse: adultery and polyamory rest on the illusion that the intensity of love is found in the succession of faces. But, as the myth of Don Juan shows, numbers end up dissolving names. When faces accumulate, they cease to be faces and become mere numbers. And when the other becomes a number, the self also ends up as a statistic. Promiscuity fragments not only the beloved but also the lover.
Keywords
Marriage, eternity, examination of conscience, Newman, Kierkegaard, praise of monogamy.

This paper examines how Czech reforms in initial teacher education (2020-2025) reframe the teacher's role from a transmitter of knowledge to a relational and reflective professional. This agenda gains urgency as schooling is increasingly tasked with navigating contested values and civic life. The study combines a purposive analysis of key policy and curriculum documents with a dialogic and embodied lens informed by Buber's I-Thou/I-It distinction and Merleau-Ponty's phenomenology of embodiment. The analysis shows how competence frameworks and related reform texts promote constructivist orientations that foreground learner agency, teacher self-reflection, dialogic interaction, and professional identity formation, alongside cooperative and project-based learning and formative, criterion-referenced assessment. At the same time, persistent implementation frictions are identified, including fragmented early-career learning, mismatched expectations between graduates and employers, uneven treatment of media and civic education, and challenges in assessing relational and embodied competences without resorting to reductive checklists. The paper concludes by outlining implications for aligning programme outcomes, learning environments, practicum, and induction with dialogic and embodied competences in civic/social science teacher preparation.

The Responsive Voice: Dialogue, Confession, and Redemption in Dostoyevsky’s Notes from Underground and Camus’s The Fall examines the dialogical and philosophical relationship between Fyodor Dostoyevsky’s Notes from Underground and Albert Camus’s The Fall. Moving beyond questions of direct literary influence, this study proposes the concept of the “responsive voice” to describe how literary works may enter into meaningful dialogue across historical and intellectual contexts.

Through close textual analysis and engagement with thinkers such as Freud, Martin Buber, and existential and Christian traditions, the paper argues that both novels dramatize not merely alienation or guilt, but a deeper crisis: the failure of authentic communion. The Underground Man and Jean-Baptiste Clamence, despite their radically different temperaments and social positions, remain trapped within distinct versions of narcissistic selfhood. Their confessions, rather than opening toward redemption, become monologues structured by domination, self-consciousness, theatricality, and displaced guilt.

The study further explores the symbolic roles of Liza, the drowning woman, confession, sacrament, and the silent interlocutor, arguing that both protagonists repeatedly abort or distort the possibility of genuine dialogue. Camus’s The Fall, while rearticulating Dostoyevskian concerns within the twentieth century, transforms confession into performance and penitence into accusation, thereby extending rather than resolving the spiritual dilemma already present in Notes from Underground.

Ultimately, the paper contends that the deepest affinity between Dostoyevsky and Camus lies in their shared portrayal of modern consciousness as imprisoned within the self and painfully incapable of the vulnerability required for authentic encounter.

Abraham Joshua Heschel proposed a linguistic method that he applied in his interpretation of biblical texts and rabbinic teachings. A central feature of this method is the reinterpretation of certain terms beyond their direct, literal meaning. While this approach is rooted in earlier traditions, Heschel gave it a distinct conceptual formulation and regarded it as a key component of his theological vision. This article articulates its structure and explores how it may be understood through the lens of contemporary research on creative language. To that end, the article compares Heschel's view with selected philosophical and theological models and introduces cognitive tools, such as metaphor theory and semantic networks, that may support a more systematic understanding of his exegetical style. The aim is not only to deepen our comprehension of Heschel's linguistic method, but also to propose a path toward advancing his broader vision through the integration of traditional thought and modern research.

The burden of lEBovic’s stimulating and substantive book is to show that
there exists a tradition of German Jewish philosophers who did not construe action in the world as existing through the lens of spatial categories. Instead, the “stateless” German Jews that Lebovic examines, “who opposed the territorial and demographic [read: spatial] language of Zionist settlers and [who] advocated instead for a confederative and pluralist solution” (4) all made use of temporal categories.

המאמר עוסק בסוגיה מרכזית בתורת רבי מרדכי יוסף, הרבי מאיזביצא, שלא הוקדשה לה עד כה תשומת-לב במחקר:  יחס האדם לזולתו. נושא זה העסיק את הרבי מאיזביצא, הן מתוקף היותו מצווה מדאורייתא (מצוות אהבת הרֵע) והן כמרכיב חשוב בעבודת אלוהים: עיקרון הערבות ההדדית ועבודת האדם על עצמו כיסודות חשובת בעבודת אלוהים. מדרושי רמ"י עולה, שבעוד שהוא דגל ביחס סלחני ומכיל כלפי זולתו ברוח אהבת ישראל, השקפותיו מבטאות תודעה חברוּתית מסויגת, לעוּמתית ואף קונפליקטואלית כלפי זולתו. נראה שגישתו זו של הרבי מאיזביצא נבעה מתפיסת האדם האינדיבידואליסטית האמביציוזית והתחרותית שלו (השאיפה למדרגות רוחניות). יסודותיה האינדיבידואלים והקונפליקטואלים של גישתו החברותית טמונים גם בכור מחצבתו הפשיסחאי והקוצקאי וכנראה שגם בנסיבות חייו האישיים. את השקפותיו של הרבי מאיזביצא על יחס האדם לזולתו יש להעמיד מנגד למגמה החברוּתית בחסידות, שהיא פרשנות והמשך לדברי חז"ל ש'כל ישראל ערבים זה בזה' ולפיה הזיקות הקרובות בין בני האדם ('דיבוק חברים') קשורות באופן מהותי בזיקה (דבקות) לאלוהים. גישתו החברותית של הרבי מאיזביצא משתלבת במגמות דומות בתרבות המערבית למן תקופת הרנסנס ובזמנו של הרבי מאיזביצא: תהליכי אינדיבידואציה, התנסות מועצמת במתחים בין-אישיים ותחושת ניכור ביחס לסביבה.

Piotr Sadzikdoktorant w Instytucie Literatury Polskiej UW. Obecnie zajmuje się stanami wyjątkowymi literatury, filozofią literatury w kontekście refleksji postsekularnej oraz myślą Jacques' a Derridy. Współredaktor Spojrzenia Antonioniego (wraz z Pauliną Kwiatkowską) oraz Widm Derridy (wraz z Agatą Bielik--Robson), a także redaktor tomu Imiona anomii. Literatura wobec doświadczenia stanu wyjątkowego. Przygotowuje książkę o "maranach literatury polskiej" , a także doktorat o twórczości Witolda Gombrowicza. W Uniwersytecie Muri im. Franza Kafki kieruje Katedrą Nawiasu. 1 Komentarz Listowny dialog Witolda Gombrowicza i Leo Lipskiego należy do tych spotkań na szczycie, które w historii polskiej literatury przeszły niemal niezauważone. Tysiące stron napisanych przez Gombrowicza i gigantyczna biblioteka poświęconych mu prac niemal nie odnotowują relacji z Lipskim. Symetrię zachowuje niepomiernie skromniejszy objętościowo korpus wydanych tekstów tego ostatniego, w którym Gombrowicz również pojawia się jedynie na marginesie. Tymczasem, mimo że rola tego dialogu w biografiach obydwu miała charakter epizodyczny, ograniczony do kilku miesięcy na przełomie 1954 i 1955 roku 2 , trudno nie docenić jego wagi. W rozmowie uczestniczą przecież autorzy potężnego kalibru,

Usually, the social, relationship and environmental consequences of the dualist, rationalist vs non-dualist, transcendental perspective have not been explored in depth. In fact, there is little exploration regarding the direct social consequences of the adoption of either perspective after a focus on language, cognitive modeling, spirituality, and Awakening. Therefore, I want to use the excellent detailed analysis of the modern Jewish philosopher and educator, Martin Buber to show that whichever of the two perspectives (Non-Dualist/Dualist) one uses, there are significant relational consequences. Here is a good place to remind the reader that the Dualist and non-dualist perspectives are not exclusive from one another.

Veza Canetti schildert das Wien der Zwischenkriegszeit, geprägt durch Armut und Ungerechtigkeit und artikuliert als überzeugte Sozialistin ihre Sozialkritik mit Sarkasmus und bitterer Ironie. Ihre Sympathie gehört den Menschen der Arbeiterklasse. Veza Canetti wird am 21. November 1897 als Venetiana Taubner-Calderon in Wien geboren. Der Vater Hermann Taubner ist Kaufmann und stammt aus einer Familie ungarischer Juden. Die Familie der Mutter Rachel Calderon sind spaniolische Juden aus Semlin in Serbien. Nach dem frühen Tod des Vaters heiratet die Mutter Menachem Alkaley, einen reichen und geizigen Witwer aus Sarajewo. Die Familie lebt in einer Wohnung in der Ferdinandstraße im 2. Wiener Bezirk, der Leopoldstadt, wo sie auch die Schule besucht und die Matura macht. Sie unternimmt Besuche bei Verwandten in England, wo sie ihr Englisch perfektioniert und interessiert sich für Literatur. 1924 begegnet Elias Canetti Veza bei Vorlesungen von Karl Kraus. "Ihre hochgeschwungenen Brauen, ihre langen schwarzen Wimpern, mit denen sie auf virtuose Weise, bald rasch, bald langsam spielte, brachten mich in Verlegenheit". Ihre Körperbehinderung, der linke Unterarm fehlt, bleibt Zeit ihres Lebens kaschiert und ein Tabu. Veza Canetti gibt privaten Sprachunterricht in englischer Konversation. Einer ihrer Schüler ist Ernst Fischer, ein weiterer Alfred Waldinger, dem sie bei der Übersetzung einer Geschichte der indischen Philosophie ins Deutsche behilflich ist. Anfang der dreißiger Jahre beginnt Veza Canetti zu schreiben. Sie schreibt über zu kurz gekommene Menschen, denen sie in der Leopoldstadt immer wieder begegnet, von Frauen, die im Dienst an anderen oder in einer schlechten Ehe zugrunde gehen. Sie schreibt unter den Pseudonymen Veza Magd, Veronika Knecht, Martina Murner, Martha Murner, Martin Murner. Unter dem Pseudonym Veza Magd veröffentlicht sie die Erzählung "Geduld bringt Rosen" in der Anthologie "Dreißig neue Erzähler des neuen Deutschland. Junge deutsche Prosa" (1932) von Wieland Herzfelde im Berliner Malik Verlag. Es ist ihre erste Buchveröffentlichung, der zu ihren Lebzeiten keine weitere folgt. In der Wiener "Arbeiter-Zeitung" gelingt Veza Canetti die Publikation von Erzählungen. Die Arbeiterpresse ist mit ihrer Unterhaltungsbeilage oft die einzige Fortbildungsmöglichkeit für Frauen. 1932 erscheint hier die erste Erzählung "Der Sieger" und "Geduld bringt Rosen" von Veza Magd. Bei einem Preisausschreiben 1933 der "Arbeiter-Zeitung" für die beste Kurzgeschichte beteiligt sich Veza Magd mit der Erzählung "Ein Kind rollt Gold", die den zweiten Preis erhält. Ein erster Preis wird nicht vergeben. In der Jury sitzt

A soil penetrometer measures the many complex factors that affect
soil strength. It chronicles the challenge a root tip will face in extending into the soil. Soil moisture is an important aspect of this, so measurements between sites are best used as comparisons on a given
date. Measurements across time are also useful, but will reflect
seasonal changes in moisture.
You can build a robust and simple drop type penetrometer with simple  materials. This can record accurate details of soil strength and soil compaction.

humanizados", la autora plantea que la filosofía constituye uno de los caminos más fecundos para recuperar la capacidad crítica, ética y relacional que define al ser humano. A partir de las aportaciones de McLuhan, Buber y Levinas, el ensayo examina cómo las tecnologías de la comunicación-en especial las redes sociales-han secuestrado la interioridad y la capacidad de encuentro auténtico, sustituyendo las relaciones Yo-Tú por vínculos utilitaristas Yo-Eso. Frente a esta "red de Medusa" que paraliza la empatía y distorsiona el rostro del otro, Bello propone volver a la mirada filosófica como ejercicio de humanización, capaz de rescatar el diálogo, la responsabilidad ética y la alteridad. El texto concluye que solo a través de la reflexión, el reconocimiento del otro y la ética del rostrocomo enseñan Buber y Levinas-podremos rehabitar el mundo desde la compasión y la razón, y así reconstruir una sociedad de seres humanos verdaderamente humanizados.

This article examines how Israeli combat soldiers’ war songs function as a cultural medium for constructing and performing enmity against Palestinians. Through an analysis of original, soldier-composed lyrics from the First and Second Intifadas, the study traces a shift from ambivalent depictions of Palestinians to open calls for their elimination. Drawing on Carl Schmitt’s Theory of political enmity, James Ron’s frontier/ghetto framework, and Judith Butler’s theory of performativity, the article argues that enemy-making is not merely a product of formal military policy or top-down propaganda. Rather, it emerges through informal, emotionally charged, and creative practices that sediment over time. These songs reveal how military culture helps reproduce ethno-national hierarchies and normalize extreme violence, transforming Palestinians from internal subjects into existential threats. By linking cultural performance to shifting legal and spatial regimes of control, the article sheds light on how permanent war is sustained not only through political strategy, but through affective and symbolic labor within settler–colonial military institutions.

The Perceptual Mirror Theory establishes that genuine confirmation requires a confirmer with sufficient perceptual range to receive what is actually there. This creates a theoretical problem the foundational paper does not resolve: what becomes possible when two complex people encounter each other symmetrically, each too complex for the other to fully grasp? By the foundational framework's own logic, no confirmation should be available. This paper argues that something specific and real does occur, and that it is not an inferior variant of the content-based confirmation the foundational paper describes but a categorically different confirmatory act.
The central claim is this: a distinct form of confirmation exists between two complex people who cannot fully comprehend each other, grounded not in accurate reception of the other's specific content but in accurate recognition of a shared structural condition. Both parties have lived inside the condition of being a person whose complexity exceeds the world's available mirrors. Each recognizes that condition accurately in the other, not through comprehension of the other's specific complexity but through interior knowledge of the condition itself. What is confirmed is not the content of either self but the most contested claim each carries: the reality of the gap between what they are and what the world can receive.
The paper proposes the term structural confirmation for this form, distinguishes it from the foundational paper's content confirmation, and subjects the distinction to formal model competition against three alternatives: solidarity without confirmation, Persona-to-Persona recognition, and partial content confirmation below threshold. Pre-specified falsification conditions are provided. The argument is developed through engagement with Jung's coniunctio framework, Simone Weil on attention and decreation, Buber's I-Thou encounter extended beyond its original scope, and Honneth's solidarity recognition extended to cover solidarity through shared exclusion. Two phenomenological cases ground the argument in documented lives.
The paper concludes by positioning structural confirmation against PMT's core architecture and specifying precisely what this bond cannot do. Its claim is bounded: structural confirmation does not resolve perceptual loneliness. It confirms the reality of the condition, changes the person's relationship to its persistence, and provides something the foundational paper's framework cannot supply from within itself. It is a distinct form of belonging, not a sufficient one.

Jewish thought has historically developed mainly in
the form of hermeneutic discussions of sacred texts.
This characteristic, which has led to considerable attention,
even theoretical, for the theme of interpretation,
has also been maintained in Jewish philosophy
of the twentieth century. We can distinguish a
layer which continues the tradition of biblical and
Talmudic commentary, another which discusses the
change of this tradition in the face of Western modernity,
a third which attempts to ‘translate’ Jewish
thought into ‘Greek’, i.e. philosophical forms. Important
attention is also given to the theme of
translation, which always implies interpretation.

Il pensiero ebraico si è sviluppato storicamente soprattutto
nella forma di discussioni ermeneutiche
sui testi sacri. Questa caratteristica, che ha comportato
una notevole attenzione, anche teorica, per il
tema dell’interpretazione, si è mantenuta anche
nella filosofia ebraica del Novecento. Vi si possono
distinguere uno strato che continua la tradizione del
commento biblico e talmudico, un altro che discute
il cambiamento di questa tradizione di fronte alla
modernità occidentale, un terzo che tenta di ‘tradurre’
il pensiero ebraico in forme ‘greche’, cioè filosofiche.
Un’attenzione importante è anche data al
tema della traduzione, che implica sempre interpretazione.

This project challenges the 20th-century geopolitical deadlock by introducing a pioneering 21st-century paradigm: "Connecting Cultural Geography" (Geoculturalism). It argues that Arab and regional National Security must be redefined not merely as a military or geographic concern, but as a Comprehensive Cultural System. While traditional geopolitics treats land as silent resources, this theory views Culture as the "Sovereign Essence" —the fundamental binding agent that prevents political and economic structures from disintegration.

Traditionally, the philosophy of communication has been studied under the philosophy of language. Philosophers are now beginning to realize that communication is more than just language. Claude Mangion, in the present book, has attempted to investigate the extent to which communication has been able to resolve the problems that emerge in philosophical discourse. He attempts to accomplish this by examining the relationship between intersubjectivity, community and ethics of dialogue. To argue that communication always presupposes others, Mangion takes into account the works of Husserl, Merleau-Ponty, Schutz and Habermas. Though it is considered that in Husserl's work, communication has been marginalized, Mangion refers to recent research by Meindl and Zahavi that challenges this claim and establishes that communication is essential to Husserl's explanation of intersubjectivity, self-formation and community. His early writings emphasize ideal meanings generated in solitary awareness, but his later writings, particularly the Cartesian Meditations, address the issue of solipsism and the existence of others. Husserl maintains that it is through mutual comprehension and intersubjective communication that a shared world and objectivity are established. For Husserl, the question of the existence of the other is important, while Merleau-Ponty, Schutz and Habermas presuppose the existence of the other. The foundation of Merleau-Ponty's linguistic philosophy is intersubjectivity and embodiment. He contends that pre-linguistic intersubjective contacts are made possible by the common embodiment of the self and the other. Speech fosters these connections and establishes a common 'we-world'. For Merleau-Ponty, language is more than just an inherited structure; it is a creative process that generates new meanings. He critiques the emphasis on language as a closed system of rules (langue) as opposed to real speaking (parole). True meaning emerges when speakers go beyond accepted norms. The lived body is a source of meaning, and intersubjectivity is based on the immediate experience of others and shared embodiment rather than theoretical deduction. Schutz attacks Husserl's transcendental phenomenology for starting with a solitary ego and then using analogy to try to 'constitute' others, 'my transcendental ego can constitute in itself another transcendental ego' (p. 32). Schutz contends that the lifeworld, or the natural attitude's everyday world, is intersubjective from the outset. Language is essential as a means of coordinating and exchanging meanings, but it already requires a shared social environment. Schutz defines the 'pure we-relation' as a pre-reflective, mutually attuned relationship that predates reflection and language at the fundamental level. Habermas, responding to subject-centred philosophy, places communication itself at the centre of social theory. Through his theory of communicative action, he argues that language enables

With the advent of colonial education, the school-going ‘child’ as a conceptual category became substantially complicated. Moreover, the seemingly progressive structure of nineteenth-century English Utilitarian thought was responsible for the association of primitivism with both the child and the colonized natives. The Utilitarian thought, along with the Sanskrit nitishastras, influenced the earliest Bengali textbooks of the nineteenth century, including that of Tarkalankar’s Sishusiksha and Vidyasagar’s Barnaparichay. In closely reading these influential primers, this paper attempts to show that the moral pedagogy was a cryptic disciplinary measure to shape the child’s character, often employing the newly introduced tool of ‘clock-time’. As a critique of this, Rabindranath Tagore reinvents the ‘child’ by emphasizing the imaginative to open up a space for the literary. This paper will further attempt to argue that there is a significant shift from pedagogy to play when it comes to Tagore. The loaded idea of ‘ethical play’ forms the fundamental premise of Tagore’s philosophy of education. The ‘child’ has a complicated presence in Tagore’s oeuvre. He significantly deviates from the earlier tradition to inform his philosophy of education with a spontaneous sense of becoming (‘howa’) to develop an aesthetics of resistance. The paper will argue that ‘ethical play’, the philosophy of educating the child is nothing separated from his larger philosophical assumptions about the world and the Man.

In una delle pagine centrali di Così parlò Zarathustra, Nietzsche, soffermandosi sulla relazione che lega allievo e maestro, formula un'affermazione che, nel corso degli anni, è diventata una sorta di manifesto programmatico: "Si ripaga male un maestro, se si rimane sempre scolari". Quando nel periodo immediatamente successivo al secondo conflitto mondiale, Günther Anders intraprese la stesura di un lungo articolo dedicato all'analitica esistenziale di Martin Heidegger, suo maestro ai tempi degli studi a Friburgo in Brisgovia, è plausibile che, anche in maniera implicita, sentì risuonare l'adagio nietzscheano. L'articolo, pubblicato originariamente in lingua inglese nel 1948 sulla rivista "Philosophy and Phenomenological Research" con il titolo On the Pseudo-Concreteness of Heidegger's Philosophy, viene oggi riproposto in traduzione italiana a cura di Nicola Curcio per la collana Andersiana dell'editore Mimesis: Sulla pseudoconcretezza della filosofia di Heidegger.

The history of the book (Ueber einige Grundbegriffe des Judentums), on the occasion of the new Italian edition, is traced on the basis of archival materials, diaries and letters. It emerges as one of the culminating points of Scholem's difficult relationship with German, as a language, Germany, as a political entity, but even more poignantly, with "German-Jewish dialogue" and its most celebrated champion, Martin Buber

המאמר בוחן את המתח התאולוגי ביהדות בין החוויה הדיאלוגית הבלתי-אמצעית לבין המערכת ההלכתית המוגדרת. דרך ניתוח הגותו של מרטין בובר, המאמר מציג את הביקורת על ה"דת הממוסדת" כמחסום המאבן את זיקת ה"אני-אתה" והופך אותה ל"אני-לז".

מנגד, המאמר מציע קריאה מחודשת המזהה דווקא בהלכה ובדקדוקיה את ה"שפה" ההכרחית לקיום הדיאלוג. המסקנה המרכזית היא שהגבול ההלכתי אינו מגביל את הזיקה, אלא מעניק לה ממשות של "ברית אמת" – כזו ההופכת את הרגש הסובייקטיבי למפגש חי וקבוע בין האדם לאלוהיו.

En «El desgarramiento del Leviatán. George Bataille y el arte de la soberanía», Edgar Rodríguez propone una lectura crítica y comparativa entre dos distintos modelos de soberanía que pueden encontrarse, por una parte, en Hobbes y, por la otra, en Bataille. Partiendo del análisis del Leviatán hobbesiano, Edgar Rodríguez muestra cómo para el pensador inglés hay un decidido empeño por «defender» el ámbito humano frente a una presumible «naturaleza» abiertamente hostil. Articulada en diversos frentes, esta actitud defensiva encuentra su máxima expresión en la figura del Estado moderno. Ante esto, el autor se decanta hacia la apuesta de Georges Bataille y su comprensión de la soberanía donde «la expresión de la fuerza primordial del universo, en la violencia intrínseca de la naturaleza se erige la soberanía de lo real: principio rector de todo lo que existe, ella gobierna el destino de las creaturas». Asumiendo tácitamente la tesis weberiana en torno al desencantamiento del mundo, Edgar Rodríguez sostiene que aquello que la modernidad ha perdido es, entre otras cosas, esa actitud de apertura ante el mundo que puede localizarse en el arte parietal —ejemplificado en el arte rupestre de las cavernas de Lascaux— y en las tradiciones premodernas.

यह आलेख मूलतः एक ऐसी कविता की व्याख्या करता है जो अपने पूरे विस्तार में धीरे-धीरे खुलने वाले आलाप की तरह है। लीलाधर मंडलोई की 'प्मेंरेम ध्रुपद' कविता में राग, प्रेम, प्रकृति और समय अलग-अलग विषय नहीं हैं, बल्कि एक-दूसरे में घुलकर एक समग्र अनुभव रचते हैं। कविता को समझने की कुंजी ‘ध्रुपद’ की अवधारणा में है, जो भारतीय संगीत की प्राचीन, गंभीर और अनुशासन-प्रधान परंपरा है। इसमें बाहरी सजावट की जगह आंतरिक साधना और शुद्धता को महत्व दिया जाता है। इसी आधार पर कवि जीवन को भी एक साधना के रूप में देखता है, जहाँ संतुलन और समर्पण आवश्यक हैं। जब यह संतुलन टूटता है, तो वह केवल संगीत का नहीं, बल्कि मनुष्य और प्रकृति के बीच बिगड़ते संबंध का संकेत बन जाता है। आधुनिक सभ्यता इसी “सही ताल” को खो चुकी है, और यही उसका सबसे बड़ा संकट है।

प्रेम इस पूरी रचना का केंद्रीय तत्त्व है। यह केवल निजी भावना या भावुकता नहीं, बल्कि एक नैतिक शक्ति के रूप में सामने आता है, जो दुनिया को संभाल सकती है। प्रेम की तुलना पहाड़ से करके उसकी स्थिरता और व्यापकता को रेखांकित किया गया है। यह प्रेम वासना और दिखावे से मुक्त है, इसलिए सृजन का आधार बनता है। कवि की चिंता आने वाली पीढ़ियों के लिए है—वह चाहता है कि बच्चों की मुस्कान सुरक्षित रहे और वे अपनी जड़ों से जुड़े रहें। आज के समय में, जब प्रेम कम होता दिख रहा है, यह एक दुर्लभ और चमकदार तत्व की तरह बचा हुआ है। यह केवल भावना नहीं, बल्कि प्रतिरोध और संरक्षण का माध्यम भी है।

प्रकृति को इस व्याख्या में एक जीवित और सक्रिय उपस्थिति के रूप में देखा गया है। नदी, पहाड़, चाँद, पक्षी—ये सब मात्र दृश्य नहीं, बल्कि संवेदनशील इकाइयाँ हैं। मनुष्य और प्रकृति के बीच कोई विभाजन नहीं है; दोनों एक ही राग के अलग-अलग स्वर हैं। प्रकृति के माध्यम से मनुष्य के भीतर की अवस्थाएँ भी व्यक्त होती हैं। पर्यावरण संकट को भी गहरे रूपक के रूप में प्रस्तुत किया गया है—जहाँ ऑक्सीजन और कार्बन का संघर्ष जीवन और विनाश के संघर्ष का प्रतीक बन जाता है। विकास की अंधी दौड़ में हमने प्रकृति का संतुलन बिगाड़ दिया है, लेकिन फिर भी उसमें पुनर्जन्म की क्षमता मौजूद है। दूब का बार-बार उगना इसी आशा का संकेत है।

समय को इस आलेख में रैखिक न मानकर एक जटिल और अनुभवात्मक रूप में देखा गया है। कभी वह ठहरा हुआ लगता है, तो कभी आसपास गतिशील। अतीत, वर्तमान और भविष्य आपस में गुंथे हुए हैं। स्मृतियाँ वर्तमान को प्रभावित करती हैं और भविष्य की चिंता वर्तमान के निर्णयों को दिशा देती है। समय संकटग्रस्त है, लेकिन संभावनाएँ अभी समाप्त नहीं हुई हैं। मंज़िल अभी भी पास है, बस उसे पहचानने और उसके लिए सक्रिय होने की आवश्यकता है।

इन सभी तत्त्वों का सम्मिलन कविता को गहरे दार्शनिक स्तर पर ले जाता है। राग जीवन की संरचना बनता है, प्रेम उसका अर्थ, प्रकृति उसका शरीर और समय उसकी गति। जब ये सब असंतुलित होते हैं, तो जीवन बेसुरा हो जाता है; और जब संतुलन स्थापित होता है, तो विविधता के बावजूद एक सुंदर सामंजस्य संभव होता है। यही सामंजस्य जुगलबंदी की तरह है, जहाँ अलग-अलग स्वर मिलकर एक संपूर्ण रचना बनाते हैं। अंततः यह कविता और उसका विश्लेषण समाज के लिए एक आह्वान है कि वह अपनी खोई हुई लय को फिर से पाए और जीवन को संतुलित, संवेदनशील और प्रेमपूर्ण दिशा में ले जाए। निराशा के बीच भी आशा बनी हुई है, और यही इस पूरे विचार का सबसे महत्त्वपूर्ण निष्कर्ष है।

La obra dramático-teatral vive en cierta tensión entre el mundo de la obra, al cual le es propio el diálogo y el espíritu, y el mundo del espectador, al cual le es propio la contemplación. Esta tensión constituye, a su vez, el «espacio escénico». Esta «puesta en escena» de la tensión y distancia que constituyen el espacio escénico «ilumina» el desarrollo de Buber del espacio político, de modo que este último también se constituye en la tensión y distancia entre las categorías de dependencia relacional e autonomía independiente, categorías que entendemos como análogas a las primeras del «espacio escénico». Podemos fundamentar esta analogía en tanto las categorías nombradas participan de un analogado común, esto es, yo-tú y yo-eso. Buber desarrolla su propuesta en torno al teatro dramático y el espacio escénico en las categorías de obra-espectador, iluminando así su propuesta en torno al espacio socio-político, en las categorías pueblo-nación.

Part I. Gnostic Literature-Main Tenets, Symbolic Language 19 2. The Meaning of Gnosis and the Extent of the Gnostic Movement 31 (a) Spiritual Climate of the Era 31 (b) The Name "Gnosticism" 32 (c) The Origin of Gnosticism 33 (d) The Nature of Gnostic "Knowledge" 34

Parallel Identities: A New Paradigm of Contemporary Psychoanalysis


Although major thinkers in philosophy and psychoanalysis have established a relational paradigm—showing that the self emerges only through relation—they have overlooked a crucial dimension of that relation: time.

This book argues that both continental philosophy and relational psychoanalysis have left unexamined a fundamental problem: the temporal structure of subjectivity. The “I–You” relation is not only a spatial or structural encounter, but a dynamic process of temporal alternation in which identity continuously shifts.

“I” and “You” are not stable positions within a relational field. They alternate in time. Identity is therefore not a fixed essence, nor merely a product of intersubjective relations, but a living oscillation of perspectives that unfolds moment by moment. In this sense, consciousness, subjectivity, and encounter must be rethought through the lens of temporal displacement.

The theoretical foundation of this proposal is grounded in two intersecting traditions.

On one side, continental philosophy, represented by Martin Buber, Martin Heidegger, Emmanuel Levinas, and Jacques Derrida, which transformed the understanding of relation, temporality, and ethical subjectivity beyond metaphysical frameworks.

On the other, intersubjective and relational psychoanalysis, including Heinz Kohut, Robert D. Stolorow, Thomas H. Ogden, and related relational thinkers, who emphasize the co-constructed, affective, and field-like nature of the self.

While these traditions have profoundly reshaped modern thought, Parallel Identities proposes a further step: that relation itself is not static, but intrinsically temporal, structured through the continuous alternation of identity positions.

By introducing the theory of parallel identities, this work develops a new conceptual framework at the intersection of philosophy, psychoanalysis, and phenomenology—one in which identity is understood as a process rather than a structure.

For readers interested in philosophy, psychoanalysis, relational theory, phenomenology, and consciousness studies, this book offers not only a theoretical contribution, but a shift in how identity, relation, and time can be understood and experienced.

यह आलेख कुमार अम्बुज की बारह कविताओं (‘घाव’, ‘संभ्रम’, ‘उपलब्धि’, ‘फ़र्क’, ‘क्योंकि’, ‘यह भी प्रेम’, ‘नित्य’, ‘पलटकर देखने से’, ‘वयस्कता’, ‘विचित्र अपराध’, ‘सापेक्षता’ और ‘तब भी 1-0’ ) के समाजशास्त्रीय विश्लेषण एवं शिल्प सौन्दर्य का वैशिष्ट्य -निरूपण करते हुए  समकालीन भारतीय समाज की जटिलताओं, विडंबनाओं और मानवीय संवेदनाओं के बहुस्तरीय स्वरूप का एक व्यापक समाजशास्त्रीय और सौन्दर्यशास्त्रीय पाठ प्रस्तुत करता है। आलेख का मूल तर्क यह है कि कुमार अम्बुज की कविता केवल भावनात्मक या निजी अनुभवों की अभिव्यक्ति नहीं, बल्कि हमारे समय के सामाजिक यथार्थ का एक सूक्ष्म, प्रामाणिक और गहन दस्तावेज़ है, जिसमें व्यक्तिगत अनुभवों के भीतर संरचनात्मक शक्तियाँ सक्रिय रूप से काम करती दिखाई देती हैं। इन कविताओं के माध्यम से कवि लोकतंत्र, समानता, स्वतंत्रता, धर्मनिरपेक्षता और वैज्ञानिक चेतना जैसे मूल्यों के पक्ष में बिना किसी घोषणात्मकता के, अत्यंत शांत लेकिन प्रभावशाली ढंग से खड़े होते हैं और अपने समय के भीतर छिपी हुई असमानताओं, विघटन और अमानवीयता को उजागर करते हैं।

आलेख यह स्थापित करता है कि ‘घाव’ कविता आधुनिक जीवन की उस तरलता और अस्थिरता को सामने लाती है, जहाँ संबंधों की स्थायित्वहीनता और भावनात्मक दूरी सामान्य सामाजिक स्थिति बन चुकी है। यहाँ विदाई का साधारण क्षण एक गहरे सामाजिक संकट का रूप ले लेता है, जो पूँजीवादी आधुनिकता द्वारा निर्मित अलगाव और अकेलेपन को प्रकट करता है। ‘संभ्रम’ कविता के विश्लेषण में लेख यह दिखाता है कि पर्यावरणीय विनाश और स्मृति के क्षरण के बीच एक गहरा संबंध है, जहाँ खोई हुई नदी केवल एक भौतिक अनुपस्थिति नहीं, बल्कि सामूहिक स्मृति और सांस्कृतिक निरंतरता के टूटने का प्रतीक बन जाती है। यह कविता आधुनिक विकास मॉडल की उस त्रुटि को उजागर करती है, जिसमें प्रकृति और स्मृति दोनों ही मरीचिका में बदल दिए गए हैं।

‘उपलब्धि’ कविता के संदर्भ में आलेख यह प्रतिपादित करता है कि आधुनिक समाज में सफलता और उपलब्धि के जो मानदंड स्थापित किए गए हैं, वे दरअसल बार-बार टूटने और विफल होने के अनुभवों का ही संचयन हैं, जिन्हें वैचारिक रूप से महिमामंडित कर दिया गया है। इस प्रकार उपलब्धि का मिथक व्यक्ति और समाज के वास्तविक संघर्षों को छिपाने का माध्यम बन जाता है। ‘फ़र्क’ कविता के माध्यम से सत्ता और साधनहीनता के बीच की खाई को रेखांकित करते हुए लेख यह दिखाता है कि आधुनिक लोकतांत्रिक ढाँचे में भी हिंसा का नियंत्रण असमान रूप से वितरित है, जहाँ एक वर्ग के पास केवल बद्दुआ देने की शक्ति है जबकि दूसरे के पास प्रत्यक्ष हिंसा करने का वैधानिक अधिकार है।

‘क्योंकि’ कविता का विश्लेषण करते हुए आलेख स्मृति, वस्तुओं और संबंधों के अंतर्संबंध को रेखांकित करता है, जहाँ माँ की अनुपस्थिति में उसकी वस्तुएँ ही संवाद का माध्यम बन जाती हैं। यहाँ वस्तुएँ केवल भौतिक नहीं, बल्कि भावनात्मक और सांस्कृतिक निरंतरता की वाहक बन जाती हैं। ‘यह भी प्रेम’ कविता में प्रेम को प्रतिध्वनि के रूप में देखा गया है, जो आधुनिक जीवन के अकेलेपन और संवादहीनता के बीच एक न्यूनतम लेकिन महत्वपूर्ण मानवीय उपस्थिति के रूप में बचा रह जाता है। यह प्रेम किसी पारंपरिक रोमानी आदर्श का नहीं, बल्कि अपने ही स्वर की वापसी में निहित एक गहरी अस्तित्वगत अनुभूति का प्रतीक है।

‘नित्य’ कविता के संदर्भ में आलेख यह दिखाता है कि आधुनिक जीवन की दिनचर्या और उसकी निरंतरता के भीतर ही एक प्रकार की अनिश्चितता और पुनराविष्कार की प्रक्रिया चलती रहती है, जहाँ परिचित को अनजाने की तरह देखने की क्षमता ही संबंधों को जीवित रखती है। ‘पलटकर देखने से’ कविता स्मृति और शरीर के संबंध को उजागर करती है और यह स्थापित करती है कि मानवीय संवेदनाएँ केवल मानसिक नहीं, बल्कि शारीरिक अनुभवों में भी निहित होती हैं। स्मृति यहाँ सांत्वना का स्रोत बनती है और शरीर उस स्मृति का वाहक।

‘वयस्कता’ कविता के विश्लेषण में आलेख यह प्रतिपादित करता है कि वयस्क होना केवल जैविक या सामाजिक अवस्था नहीं, बल्कि एक गहरे विस्थापन का अनुभव है, जहाँ व्यक्ति अपने ही अतीत और आत्मीयता से कटकर एक प्रकार की ‘कहीं नहीं की नागरिकता’ में जीने लगता है। यह आधुनिक जीवन की उस त्रासदी को सामने लाता है जिसमें व्यक्ति अपने ही समाज में अजनबी हो जाता है। ‘विचित्र अपराध’ कविता मृत्यु को सामाजिक दृष्टि से पुनर्परिभाषित करती है और यह दिखाती है कि आधुनिक समाज में मृत्यु भी व्यक्ति की उपयोगिता और जिम्मेदारियों के संदर्भ में आंकी जाती है, जिससे वह एक नैसर्गिक घटना न रहकर एक प्रकार के सामाजिक अपराध में बदल जाती है।

‘सापेक्षता’ कविता के माध्यम से आलेख विविधता और भिन्नता के महत्व को रेखांकित करता है और यह स्थापित करता है कि किसी भी पहचान या अर्थ का अस्तित्व उसके ‘अन्य’ के बिना संभव नहीं है। एकरूपता न केवल विविधता को नष्ट करती है, बल्कि स्वयं अपने अर्थ को भी समाप्त कर देती है। यह कविता समकालीन राजनीतिक और सांस्कृतिक संदर्भों में बहुलतावाद की अनिवार्यता को रेखांकित करती है। अंततः ‘तब भी 1-0’ कविता के विश्लेषण में लेख यह दिखाता है कि प्रतिरोध केवल बड़े आंदोलनों में ही नहीं, बल्कि छोटे और व्यक्तिगत प्रयासों में भी निहित होता है, जहाँ व्यक्ति अपनी सीमाओं के बावजूद व्यवस्था के विरुद्ध अपनी उपस्थिति दर्ज करता है।

इस आलेख का एक महत्त्वपूर्ण  पक्ष यह भी है कि वह इन कविताओं के सौन्दर्यशास्त्र को पारंपरिक और आधुनिक दोनों ही सिद्धांतों के संदर्भ में समझता है। इसमें यह दिखाया गया है कि अम्बुज का काव्य-सौन्दर्य करुणा, विखंडन, स्मृति, व्यंग्य और नकारात्मकता जैसे तत्वों के माध्यम से निर्मित होता है, जो पाठक को केवल सौन्दर्य का अनुभव नहीं कराता, बल्कि उसे सामाजिक यथार्थ से गहराई से जोड़ता है। इस प्रकार, यह लेख यह निष्कर्ष प्रस्तुत करता है कि कुमार अम्बुज की कविताएँ समकालीन भारतीय समाज के भीतर व्याप्त विडंबनाओं, संघर्षों और संभावनाओं का एक जटिल लेकिन सजीव रूपांकन हैं, जो समाजशास्त्र और सौन्दर्यशास्त्र दोनों के स्तर पर नई व्याख्याओं और विमर्शों की संभावनाएँ खोलती हैं।

डिजिटल प्रौद्योगिकियों के तेजी से विस्तार ने अपराध की प्रकृति, पैमाने और जटिलता को बदल दिया है। साइबर अपराध, जिसे कंप्यूटर या इंटरनेट के माध्यम से संचालित आपराधिक गतिविधियों के रूप में परिभाषित किया गया है, अपराध और आपराधिक व्यवहार की पारंपरिक समझ को चुनौती देता है। यह शोध पत्र साइबर अपराध की व्याख्या करने में पारंपरिक अपराध संबंधी सिद्धांतों-विशेष रूप से शास्त्रीय, सकारात्मक और समाजशास्त्रीय दृष्टिकोण के प्रासंगिकता की आलोचनात्मक जांच करता है। यह तर्क देता है कि पारंपरिक सिद्धांत महत्वपूर्ण व्याख्यात्मक शक्ति बनाए रखते हैं, उन्हें साइबरस्पेस की अनूठी विशेषताओं के लिए अनुकूलन की आवश्यकता होती है, जिसमें गुमनामी, वैश्विक पहुंच और तकनीकी मध्यस्थता शामिल हैं। तर्कसंगत विकल्प सिद्धांत, सामाजिक शिक्षण सिद्धांत और सामाजिक नियंत्रण सिद्धांत जैसे प्रमुख सिद्धांतों का विश्लेषण करके, यह शोध पत्र दर्शाता है कि पारंपरिक अपराध विज्ञान प्रासंगिक बना हुआ है लेकिन एक व्यापक समझ के लिए उभरते साइबर-अपराध विज्ञान के दृष्टिकोण के साथ एकीकृत किया जाना चाहिए।

THE NORTH AZOV REGION ARCHAEOLOGICAL HERITAGE:
CHALLENGES OF MODERN WARFARE
Abstract. The article is devoted to the enormous challenges posed by the modern Russia-Ukraine war to Ukraine’s historical and culture heritage, including its integral part, the North Azov region archaeological heritage. From the very beginning of the war, eastern Ukraine’s archaeological sites were the first to experience the Russian aggression destructive power. Particular attention is paid to the state of the burial mounds, which are primarily affected by the hostilities. It is noted that not only
archaeological sites are being destroyed regarding the Russian military aggression developments. Museums are being ruined and stolen, including the North Azov region archaeological collections. Emphasis is placed on the real threat to the preservation of Ukraine’s national culture heritage and its cultural values after the enemy’s gross violation of the basic principles and generally recognised international law norms.

[In Spanish] How can we understand the ways to understand the world of religious traditions? Are different religions understanding the same thing by words as basic as «faith», «God», «ritual», or even «religion»? Usually, we can think that a philosophical concept can be established and its implications analyzed for a specific phenomenon, in this case religion. From the perspective of languages, we could be making a serious mistake if we took for granted that this exercise was possible. We take the perspective of the philosopher Martin Buber who, in addition to studying the Jewish tradition, especially Hasidism, also approached medieval Christian mysticism, as well as Taoism.
In his text Two Ways of Faith (Zwei Glaubensweisen originally published
in 1950) the author explains the difference between the Jewish
perspective of understanding «faith» from the Hebrew word emuná
and the Greek tradition of the word pistis. In a radical tension
between two ways of approaching the relationship between the human
and the divine, he places Christianity as the heir of both ways
of understanding this relationship, but also the problem that must
be understood between these two worldviews. More than a critique,
it is a dialogic possibility between traditions.
This text aims to review the Buberian argument and outline
the possibility of an encounter between traditions that does not involve
assuming what keywords of one tradition or another mean
or imply but rather seeing the differences. The necessary links will
be made between Buber’s dialogic philosophy to propose a way of
contact between religious traditions in the 21st century.

Søren Kierkegaard rejects the Kantian argument that the universal demand of ethics is the highest claim upon the individual. Whilst his Christian existentialism focuses on existence as ethical existence, within his existential framework the highest level of existence is the religious. Kierkegaard makes a distinction on this level between Religiousness A, or the last stage before faith; and Religiousness B, true Christianity. This essay explores the movement from religiousness A to B, and questions the location of the actual transition point, the boundary zone of humour. Since, for Kierkegaard, the divine is both immanent and transcendent, the fluidity of this boundary zone opens up the possibility that religious transition entails a double transcendence. This essay suggests that the highest point of Religiousness A is a movement to a certain form of the divine, whilst the absolute movement to Religiousness B is the reclamation of true faith.

Søren Kierkegaard rejects the Kantian argument that the universal demand of ethics is the highest claim upon the individual. Whilst his Christian existentialism focuses on existence as ethical existence, within his existential framework the highest level of existence is the religious. Kierkegaard makes a distinction on this level between Religiousness A, or the last stage before faith; and Religiousness B, true Christianity. This essay explores the movement from religiousness A to B, and questions the location of the actual transition point, the boundary zone of humour. Since, for Kierkegaard, the divine is both immanent and transcendent, the fluidity of this boundary zone opens up the possibility that religious transition entails a double transcendence. This essay suggests that the highest point of Religiousness A is a movement to a certain form of the divine, whilst the absolute movement to Religiousness B is the reclamation of true faith.

This article is a study of four significant figures in the Daoist tradition, namely Laozi, Zhuangzi, Heshang Gong, and Zhang Daoling. This article discusses their early and foundational contributions, both individual and shared, concerning their notions of the Dao, their philosophies and theologies of the Dao, and their recommended practices intended to bring people into closer contact with the Dao. This article offers new perspectives on the tradition of Daoism, from its earliest formations in the hands of these four significant figures, to the ways that their contributions remained important throughout traditional China, and the ways that they continue to inform the tradition of Daoism in the world today. Modern attempts to understand Daoism have been hampered by the unwieldy convention, otherwise known as a fundamentally mistaken approach, of dividing the tradition into Daoist religion (daojiao 道家) and Daoist philosophy (daojia 道学). It is not that Daoism is without philosophy or religion, it has plenty of both; rather, the limitations imposed by this either-or bifurcation constrain our ability to grasp the fullness of the tradition in a way that does justice to its complex integrity. The initial difficulty in grasping the Daoist tradition is that it has no easy and immediate path of entry without relying on Western categories like religion and philosophy, but their use must be balanced and tempered by informed reflection coupled with a comprehensive understanding. The path of entry into the tradition of Daoism adopted by this article is by way of four of the tradition's most significant early figures: Laozi, whom some legends say was born in 571 BCE during the Spring and Autumn period but who left China during the Qin dynasty in the third century BCE; Zhuangzi, whose traditional dates are 369-286 BCE during the Warring States period; Heshang Gong, whom legend says lived during the reign of Emperor Wen of the Han dynasty (179-156 BCE) but who likely lived in the second century CE during the Eastern Han; and Zhang Daoling, whose traditional dates are 34-156 CE, also during the Eastern Han. What is most striking about these figures is the relative lack of reliable historical information surrounding each of them. Many previous attempts to grasp the tradition hold to the modern insistence that bare-bone historical fact trumps cultural identity (Nathan Sivin once wrote that "the philosophical Daoists were not a group, but a handful of authors scattered throughout history"), and the consequence has been that Western understandings of the Daoist tradition have been mired in confusion and contradiction. This article attempts to enrich cultural identity with historical information by discussing these four figures as if they actually existed and as if they actually composed the writings that are traditionally attributed to them. It discusses their legacies in complement and contrast to each other by providing and explaining the separate categorical designations given to each: Yangsheng Daoism 养生道 for Laozi, Zuowang Daoism 坐忘道 for Zhuangzi, Huang-Lao Daoism 黄老道 for Heshang Gong, and Tianshi Daoism 天师道 for Zhang Daoling. This article focuses on these figures as "significant" because doing so can demonstrate some elements of the cultural identity of the Daoist tradition in terms of its own self-understanding, but this should not imply that it is either tidy or even historically reasonable.

This article reinterprets the Daodejing's discourse on nothingness (wu 無) by distinguishing between privative negation and what it calls "original nothingness." It argues that many philosophically significant wu-compounds—such as wuming (nothingness-name), wuzhi (nothingness-knowledge), and wuyu (nothingness-desire)—should not be understood merely as negations but as expressions grounded in original nothingness, a central feature of the Dao. The study further contrasts the phenomenological approach of Laozi's Yangsheng version of the Daodejing with the metaphysical and political reading developed by Heshang Gong in his Huang-Lao commentary. By examining these two distinct interpretations, the article sheds light on how the discourse on nothingness evolved from a philosophy of temporalization into a framework for Daoist statecraft.

In Homo Temporalis, Nitzan Lebovic demonstrates the centrality of temporal concepts in the philosophy, politics, and poetics of four twentieth-century German Jewish intellectuals: Martin Buber, Walter Benjamin, Hannah Arendt, and Paul Celan. Lebovic argues that they advanced a shared project of critique grounded in an “ontology of time” that understands life as structured primarily by a temporal framework

במאמר זה אני מבקש לנסח את השקפת עולמי בשאלות היסוד של האמונה הדתית.
החוויה של אדם הנטוע בתוך המסורת היהודית לדורותיה ובעולם המחשבה והערכים
המודרניים, היא חוויה של מתח ומבוכה. בראשית דרכי חשתי זאת בעיקר ביחס לעולם
ההלכה בתחומים בהם קיים מתח בין המסורת היהודית לבין תודעתי המוסרית והמודרנית. אולם, עם הזמן והלימוד, הבנתי שיש לשוב לשאלות העומק של האמונה הדתית. מפני שהיא הבסיס גם להלכה. כיצד תוכל השפה האנושית לבטא בבהירות, לשקף ואולי אף ליצור את האמונה והחוויה הדתית?  כדי להתמודד מבלי להתחמק או לערפל, בחרתי בסגנון כתיבה הממעט בציטוטים ובפרשנות ועוסק במישרין בשאלות הגדולות. את מקורות ההשראה הרבים עליהם בניתי את דברי ציינתי בהערות השוליים.