Sacrifice (Philosophy)

Wenn man von Martin Heideggers Wahrheitsbegriff spricht, kommt man nicht umhin, ein äußerst umfangreiches Problemfeld zu eröffnen, das immer noch für unterschiedliche Interpretationen offen ist. Die fast unermessliche kritische Produktion zum heideggerschen Nachdenken über den Wahrheitsbegriff verweist auf eine ebenso breite Verfügbarkeit von Material im Gesamtwerk Martin Heideggers. Die Probleme der Interpretation sind also nicht gering. Eines der Hauptprobleme wäre aus dieser Sicht zum Beispiel, die Bedeutung der Wahrheit für den „ersten“ Heidegger mit der des „zweiten“ Heideggers in Einklang zu bringen. Was die Wahrheit sowohl für die Lebensform des menschlichen Daseins als auch für die Geschichte des Sinns des Seins bedeutet und warum, zu verstehen, ist sicherlich eine komplexe Frage, die keine eindeutigen Antworten zulässt. Die Probleme der heideggerschen frühen Wahrheitsauffassung aufzulösen, scheint auch nicht einfach zu sein, wenn man bedenkt, welche Relevanz die bekannte Einwände Ernst Tugendhats gegen die mangelnde Korrelation von hermeneutischer- und Aussagewahrheit in Sein und Zeit noch haben. In einigen Punkten scheinen m. E. jedoch alle Interpreten in Bezug auf heideggerschen Wahrheitsbegriff übereinzustimmen. Es scheint mir darum zu gehen, (1) dass es um mehr geht als nur um propositionale Wahrheit und (2) dass sie deshalb nicht unmittelbar mit der Adaequatio einer Aussage zu anderen Aussagen oder zu einer vermeintlichen außersprachlichen Wirklichkeit zu tun hat.

Resumen: A la luz de la distinción elaborada por E. Tugendhat entre religión y mística, retomada a su modo por el teólogo J. Ratzinger, se examina la idea hegeliana según la cual la filosofía eleva la forma representativa propia de la religión a concepto. ¿Significa esto que la religión cristiana es reducida por Hegel a una mística? Se examinan los pros y contras de esta lectura, dejando abierta la pregunta, al condicionarla a una mejor comprensión del concepto hegeliano de libertad.

| The "sin offering" in Lev 4 has had a significant role in the development of a doctrine of the atonement. The article considers further what Leviticus means by sin or offense, sin offering or offense offering, mistake, guilt offering or fault offering, stain on the person and on the sanctuary, violation, reparation, ransom or covering or cleansing or atonement, and pardon and forgiveness. It notes how these find expression in Israel's history and considers how they illumine the significance of the death of Jesus for the Jewish people and for the world. It notes that Leviticus does not talk about wrath, propitiation of God, or substitutionary punishment. It concludes that looking at the death of Jesus in light of its provision, one can see that he dissolved our stain, won a victory over the forces of death embodied in our stain, made reparation to God on our behalf, embodied God's gracious willingness to carry us in our waywardness, and drew the world to seek God's pardon, but that God is concerned for justice as well as mercy and can also let his people and the world carry their own waywardness.

There is a story published by O. Henry (William Sydney Porter) in The New York Sunday World, December 10 1905. It was titled "Gifts of the Magi." In the story, Christmas is approaching and the young married couple does not have much money to buy presents for each other. She has long luxurious hair which she sells to the local wigmaker. With the money she buys a platinum fob chain for her h usband's gold watch which he inherited from his grandfather. Unbeknownst to her, he sold the watch to buy her ornate and ornamental combs for her hair. That night they confess their deeds to each other. Romans 13:8 "Owe no one anything, except to love each other, for the one who loves another has fulfilled the law." Thus they had showed each other how invaluable their love is. 1 John 3:18 "Little children, let us not love in word or talk but in deed and in truth."

This study explores the phenomenon of female child sacrifice as represented in mythology, ancient African and Arabian societies, and sacred texts. Anchored by the myth of Iphigeniaimmortalized in a mosaic unearthed in Perge, Antalya-the research traces how war, religion, and patriarchal control converge to justify and ritualize the killing of young girls. By examining archaeological, scriptural, and mythological data, this paper argues that the sacrifice of girls often functioned as both a political-religious tool and a mechanism of social control. It also questions the historical normalization of war and why girls, in particular, became its sacrificial symbols.

This study explores the phenomenon of female child sacrifice as represented in mythology, ancient African and Arabian societies, and sacred texts. Anchored by the myth of Iphigeniaimmortalized in a mosaic unearthed in Perge, Antalya-the research traces how war, religion, and patriarchal control converge to justify and ritualize the killing of young girls. By examining archaeological, scriptural, and mythological data, this paper argues that the sacrifice of girls often functioned as both a political-religious tool and a mechanism of social control. It also questions the historical normalization of war and why girls, in particular, became its sacrificial symbols.

Belief in the Real Presence of Jesus substantially contained in the Eucharist is central to Catholicism (John 6:27-58; CCC, 1374-1375), but Catholics show declining Real Presence beliefs (Gray & Perl, 2008), possibly due to a decrease in Eucharistic-centric liturgical practices (Dugan, 2018; McGuinness, 2001). Here, I examine how bodily and related social liturgical practices predict U.S. Catholics' Eucharistic beliefs. The results show that Catholics who receive, or see others receive, the Eucharist on the tongue and who favor reception on the tongue are more likely to believe in the Real Presence. Further, Real Presence beliefs are stronger for those whose parishes ring consecration bells and offer the Latin Mass. Returning to more Eucharistic-centric liturgical practices may bolster Catholics' Real Presence beliefs (Kwasniewski, 2023; USCCB, 2021).

Abstract – The ADAM Model

The ADAM Model presents a holistic view of the human being on eight levels. It is not bound to any ideology or religion but is developed from inner experience, structural clarity, and symbolic integration.

Rather than a dogma, it serves as a tool – an instrument for self-reflection, awareness, and ethical-spiritual orientation in complex life situations. It is not a belief but a mirror, not a doctrine but an inner tool, not a possession but an open invitation to be applied in reflection, dialogue, interpretation, and growth.

The aim is to provide an inner navigation system for a world that no longer understands itself.

Ramin Seghatoleslam, Bremen, 02.08.2025.

Durant l'accouchement, nous avons remarqué qu'il existe une grande disparité dans les gestes, d'une sage-femme à une autre. Parties de ce constat, nous nous sommes axées sur la seconde phase du travail, nous intéressant à la construction du savoir tel qu'il apparaît dans les ouvrages professionnels emblématiques destinés aux sages-femmes et aux obstétriciens. Nous avons cherché à savoir quelle vision les auteurs transmettent du processus de la naissance et du rôle de l'accoucheur, quelle place est donnée à la femme, à l'enfant et à la famille. De plus, nous avons analysé les descriptions des gestes de l'accouchement. Nous avons établi notre cheminement en créant une grille d'analyse, situant ainsi ce travail dans une analyse comparative du savoir professionnel tel que le présentent les ouvrages de référence. Nous avons interprété nos résultats en utilisant des théories socio-anthropologiques du domaine de la santé et examiné la conformité des ouvrages...

Hesiod's Works and Days shows a number of peculiarities. Both the Winter segment and the Nautilia contain doublets; significant narrative details are omitted in both the myths; there are internal contradictions; the poem hints at material that is not developed, such as Pandora's deceptive speech and bird-omens. This paper suggests that the poem is a transitional text that establishes a definitive version of a poem previously performed with extensive variation. Such a version required compromises if it was to convey the poet's thought without being open to misunderstanding and still be performable in one sitting.

This paper explores, in the context of incarceration and correctional chaplaincy, René Girard's hypothesis of mimetic desire (and its resulting violence) in conversation with Maximus the Confessor. It identifies Girard's mimetic hypothesis in a maximum-security environment where deprivation sharpens desires and violent rivalries over the smallest objects. For Girard, this violence over material objects does not stem from appetitive need or economic scarcity but from a deviated metaphysical desire for "plenitude of being." The paper then expands theologically on Girard’s insights using the work of Maximus the Confessor, arguing that for both Maximus and Girard, material objects have inherent value that human beings desire appropriately to satisfy basic needs; however, when misused to satisfy the desire for the divine object, material objects prove metaphysically insufficient, regardless of their material value. The paper concludes by exploring the concrete ramifications of this "metaphysical insufficiency" of material objects for peacemaking efforts beyond the incarceral context.

Note: This paper was initially presented at the 18th Oxford Patristics Conference in 2019.

Le taux d’accouchements par césariennes en Turquie est le plus élevé des pays de l’OCDE : de 21 % en 2002, il est passé à 62,8 % en 2022 (MoH, 2024 : 89). Malgré les mesures de la « loi de la césarienne » de 2012, ce taux n’a pas fléchi. Cet article analyse, sur la base d’une recherche qualitative, les facteurs de cette évolution, en prenant en considération les perspectives des professionnel·le·s de santé et des mères, ainsi que les mesures prises par les autorités sanitaires pour le réduire. La question du choix des femmes concernant la méthode d’accouchement est intriquée dans la trame multidimensionnelle des relations sociales et politiques, tissée notamment par les débats publics, les représentations socio-culturelles de la naissance, le système de santé, la lourde charge de travail des professionnel·le·s ainsi que la recherche du confort organisationnel et l’évitement des risques.

This paper purposes to discuss about the memorial aspect of the Last Supper in view of eternal life promised by Christ. In other words, the aim of this paper is to answer the questions - how the event of the Last Supper transforms and connects things of the past, present and the future; how promises and prophesies made in the past converge in Christ who is the fulfilment, the one promised, and the one prophets foretold about, and how his execution on the cross gets transformed into the final and once and for all sacrifice.

O presente artigo busca investigar a suposta ruptura que o próprio Foucault identifica no início de sua trajetória filosófica como um distanciamento em relação à filosofia institucional de sua época. Para tal fim, apresentamos uma determinada leitura foucaultiana a respeito da noção de experiência, a qual parte de uma antagonização entre o que o autor considera como a noção de experiência oriunda da fenomenologia e uma outra noção de experiência, a noção de experiência como autoridade criadora, caracterizada a partir de sua interpretação do pensamento de Bataille. Como resultado, delineamos o movimento que instiga Foucault a realizar uma curva nietzscheana em oposição à perspectiva humanista dominante e, com isso, desenvolver todo um empreendimento de dessubjetivação. Por fim, apresentamos o desenvolvimento do pensamento do autor em relação à sexualidade para questionar os indícios de um apagamento da influência de Bataille em seus últimos escritos.

In this article, I offer a reading of the pirate in Carl Schmitt inspired by Reinhart Koselleck's study on asymmetric counterconcepts. I argue that the pirate in Schmitt marks a negative asymmetric counterconceptual position associated with a space of exception in relation to which one may also identify the outlaw enemy of humanity. In displacing the political and mapping the pirate's position within Schmitt's conceptual order, the significance of this article's main contribution is to draw attention to a specific asymmetric counterconceptual structuring that marks the limits of 'our' international political world with the dehumanized negativity of its constitutive outsider. Rereading Koselleck's methodological qualification on the structural iterability of asymmetric counterconcepts, the article suggests that the spectre of the pirate lives on, haunting the outer limits of the international and legitimizing abject forms of violence.

Crvenog srca, crvene krvi, oživljavamo sećanje na nemilosrdno oduzete živote, istrajnim prisustvom kojem se neprestano pridružujemo i sa kojim bivamo, podsećajući da kolateralna šteta korupcije kao direktne posledice sakralizacije profita može u svakom trenutku biti svako od nas.

The article “Beyond Unhappy Consciousness: Plotinus and Hegel’s Phenomenology of Spirit” by Sui Han begins by discussing the historical and conceptual links between Plotinus and Hegel. She references Jens Halfwassen's work, which provides documentary evidence of the Neoplatonic origins of Hegel's thought, particularly in the development of his dialectical method and the concept of the Absolute. This paper argues that the moment corresponding to Neoplatonism in the Phenomenology of Spirit is located in the transition from “unhappy consciousness” to “reason.” Neoplatonism provided Hegel with a historical template for transcending unhappy consciousness, characterized by the transcendence of separation of singular from the universal and the eventual complete interpenetration of singular with the universal. By comparing Plotinus’ proposal for dealing with the unhappiness of his time with Hegel’s plan for overcoming the unhappy consciousness of the new era, this paper highlights the connections and differences between the two and, based on this, evaluates Hegel’s modern proposal.
This paper points out that the unhappy consciousness that permeated Plotinus’ time originated from the singularisation of the self by the body, which led to separation from the universality of the intelligible world. Transcending unhappiness means transcending the singular self as a physical body and ascending to the intelligible world, in which the one is all. The singularity and finitude that cause unhappiness are thereby transcended. However, individuality is not directly negated but is instead preserved within the ultimate whole. Plotinus’ solution was a vertical transcendence in the direction of removing the world, historical time, and achieving inaction and silence.
In the new period, under the name of unhappy consciousness, Hegel thought of various forms of individualism. The unhappiness still stemmed from the separation of the singular and the universal. However, the concepts of singular, universal, and separation all acquired new meanings: the singular was the acting individual, and the universal was the human community. Hegel’s solution to unhappy consciousness was his dialectics. This text analyzes how different levels of unhappy consciousness in the Phenomenology of Spirit are respectively transcended. In the abstract self-consciousness stage, the unhappy consciousness represents the extreme development of self-consciousness. It is a form of consciousness that is aware of its own internal duality. One pole of its contradiction is aware that the universal God is the essence, while the other pole is aware that its own singular being-for self is non-essential. To transcend this unhappy consciousness, simply and directly negating singular being is not feasible. Hegel employs his dialectical method to demonstrate how the unhappy consciousness can sublate itself through mediation. First, the infinite separation of the singular self-consciousness from God is manifested as the former's striving to ascend to the latter, yet inevitably failing to reach it. In the second step, God appears in the world in the form of Christ, becoming the concrete universal. With Christ's passing away, the Holy Spirit lives on in the Christian community. Since the Church has a direct relationship with God, it can advise singular consciousness on what is correct. The singular consciousness follows the Church's decisions, alienates its inner and outer freedom, and finally, through participating in the Church's rituals, establishes itself as the universal will within the Church community. This article particularly emphasizes that although the unhappy consciousness is ultimately sublated in the universal self, this is not just any community, but the sacred community after the incarnation of God. Otherwise, it would not have the legitimacy to make decisions on behalf of the singular self-consciousness.
In the stage of modern individualism, this paper analyzes the three forms of consciousness of Faustianism, sentimentalism, and the cavalier of virtue, pointing out that the dialectical evolution is characterized by the relationship between the singular and the universal becoming increasingly close. The individual sublates the division between meaning for self and reality in itself through actions in the world. The achievement of the individual's actions is contingent, while the action itself is necessary. After sublating this opposition, one ascends to the thing-in-itself (die Sache selbst). The thing-in-itself ultimately develops into the objective spirit (Geist), which is the achievement of the actions of everyone and each individual, where I am we, and we are I. This article lists the correspondence between the text of the Enneads and the paragraphs of the Phenomenology of Spirit to show how Hegel's concepts of die Sache selbst and Geist are related to the teaching of idea and the concept of νοῦς in Platonism, and particularly emphasizes that the template role of Platonism for Hegel lies in its conception of the unity of the singular and the universal, in which individuality is not sacrificed.
Hegel’s dialectics was a modern interpretation of the Christian doctrine of the Trinity. Although the Christian doctrine had a corresponding structure ὄν-ζωή-νοῦς in Neoplatonism, the latter did not use it to address the unhappy consciousness of its time. No matter how similar Neoplatonism and Hegel may appear on the surface, Hegel’s modernity lies in his introduction of action, history, and intersubjectivity into the scheme for overcoming unhappy consciousness. Whether his plan is successful is a question worth reflecting on through comparison with Plotinus’ proposal.

Las elecciones de 2024 en Alemania se llevaron a cabo en un escena rio de polarización social, cuya magnitud hubiese sido inimaginable a inicios del siglo XXI. La transformación acelerada de la sociedad —en parte, debido a la crisis de refugiados de 2015-2016— parece haber acumulado una energía de conflicto que tiende a desplegarse por todas partes. Junto con la violencia, han aparecido nuevos actores, lenguajes y maneras de entender el orden político, como el ascenso del partido Alternativa por Alemania (AfD, por sus siglas en alemán), el terrorismo islámico o la transformación ideológica de los partidos tradicionales. En este escenario, la construcción mítica de la “extrema derecha” como chivo expiatorio pretende apuntalar el orden político apelando al poder aglutinante del Holocausto. Este capítulo analiza de qué manera se fabrica la credibilidad de la idea, hasta que esta adquiere el peso de lo obvio.

Ist eine auf den Kopf gestellte Utopie! Darin wird die Idee "abstrakt" gesetzt, aus dem Hut gezaubert: ins Dasein "gesetzt": und Mensch und Welt müssen sich danach richten: wer nicht hört, muß fühlen: er kommt nach Auschwitz oder in den Archipel Gulag: Stasi und Gestapo sind die inneren Sicherheitsorganisationen, die über das Kunst-System wachen: sie passen auf, wie wilde Hunde, daß niemand aus der Reihe tanzt: alle Menschen müssen bei der Stange bleiben: sie müssen "identisch" sich, "system-konform"; aber darin müssen sie ihre eigene Identität ausschalten: sie müssen sich dieser abstraktentotalen Utopie anpassen: wer nicht hören will, muß fühlen! Der falsche deutsche Idealismus steckt da drin: die Idee wird nicht gefaßt, als sei sie die innere Logik des Seins, sondern sie wird gefaßt als das, was dieses Sein, was der Mensch, was die Natur zu sein hat: die Idee also wird als ein Befehl gefaßt, nach dem sich der Mensch und die ganze Welt zu richten haben: das ist der Grund, die Ursache dafür, daß die deutschen Nazis die ganze Welt unter sich beugen wollten: sie wollten die Welt-Herrschaft über alle Welt: Aber darin wollten sie den Geist der Welt rundum ausschalten: die Diktatur des Führers, der totalen Partei trat dann an die Stelle dieser inneren Geistfigur, wie sie normalerweise in allem waltet.

This research proposal aims to investigate the phenomenon of Eucharistic miracles as reported across Christian history, particularly within the Roman Catholic tradition. It will explore the theological implications, historical accounts, scientific investigations, and their impact on faith communities. The proposal highlights the intersection of faith, reason, and empirical study, aiming to understand how Eucharistic miracles support or challenge contemporary theological discourse and spiritual experience.

In our understanding of the Eucharist could we be suffering from a kind of 'chinese-wispers'? Have we lost the original reason why Jesus said 'Do This' and are we  focusing only on the need to provide Communion? Are we then in danger of separating the receiving of Communion from the sacrifice of the Lamb of God that we invoke and make visible in the Liturgy of the Eucharist?

My hope in this paper is to challenge some of our preconceived thinking as Catholics and not take the easy option regarding the very real shortage of priests by providing Services of Word and Communion.

O presente artigo tem em vista possíveis aproximações entre a figura do soberano, de Carl Schmitt a Giorgio Agamben, e o pai da horda primitiva, de Sigmund Freud. A partir de tais aproximações, pensarei a ascensão de um novo tipo de fascismo em relação como desejo de restauração de uma ordem patriarcal, como sugere Judith Butler. Com o objetivo de refletir sobre uma metafórica sexual no cerne do poder, proponho interpretações dos significantes “imorrível, imbrochável, incomível”, em diálogos com Susan Sontag, Johann Jakob Bachofen e Achille Mbembe.

This is the fifth edition of Palaver, a journal created in
2020 by Stevens students and Professor Benjamin Ogden
to facilitate philosophical and intellectual discussion.
The theme of this year’s issue is solitude.

Solitude has widely different connotations depending on
the context. It can foster introspection and personal
growth but also to confront individuals with feelings of
isolation and loneliness. This journal explores the theme
of solitude not as a mere absence of others, but as a
condition that shapes identity, knowledge, and experience.
When creating the prompts for the five professor student pairings, the Editorial Board encouraged contributors to reflect upon how love, spirituality,
childhood development, and other universal experiences
are influenced by solitude. While the theme of this issue is
solitude, it is not composed of isolated voices. Rather, it is
a series of dialogues - voices brought together - in a
collaborative effort to better understand how to live in an
increasingly complex and alienating world.

Mystagogical Study of the Eucharistic Fast explores the spiritual and theological dimensions of fasting in relation to the Eucharist. It follows the development of the Eucharistic fast starting with its scriptural roots and then following its develop though the history of the Church resulting in an interpretation of the fast in today's liturgy.

importance of the spiritual provisions which Christians need in order to follow Christ such as prayer, reading Scripture, frequenting the sacrament of reconciliation and the Eucharist. In Chapter 4, Pope Benedict XVI's writings on transformation will be applied to Christian spouses as a precious treasure and a path that leads them to their true final end, that is, their sanctification. The chapter will consider the different ways through which transformation can be applied to their growth in holiness. It will also study the effects of transformation on the different aspects of their relationship. This work is a humble attempt to rediscover the beauty and joy of marriage as a path to holiness through the rich writings of Pope Benedict XVI and his faith in the person of Christ who alone can transform every couple and lead them to holiness. While I am aware of the great challenges that couples face today and the complexity of marriage, I believe that faith gives us access to a true love, the love of Jesus Christ who stoops down and touches us in our difficulties, our daily problems, our times of crisis and darkness and who transforms our pain into a means for our sanctification. Christ helps us see reality from a different angle. When we take on his own view of reality and choose him as our reference point, we open ourselves to the power of his transforming grace. In surveying the writings of Pope Benedict XVI, his work before and during his pontificate was considered. However, the subject of this thesis will be limited to writings of his Petrine ministry. Some reference to his previous writings will be made with the aim of highlighting the continuity of his theological thought. Finally, in order to gain a proper understanding of the theme of transformation in the writings of Benedict, it is essential to include in this introduction an overview of his life and thought. An overview of the life and thought of Pope Benedict XVI Joseph Ratzinger was born on 16 April 1927 in the Bavarian town of Marktl am Inn, Germany. It was the eve of Easter, Holy Saturday. He was immediately baptised in the font which was blessed during the Easter liturgy for that day. He later wrote: "To be the first person baptised with the new water was seen as a significant act of Providence. I have always been filled with thanksgiving for having had my life immersed in this way in the Easter Mystery." 9 9

importance of the spiritual provisions which Christians need in order to follow Christ such as prayer, reading Scripture, frequenting the sacrament of reconciliation and the Eucharist. In Chapter 4, Pope Benedict XVI's writings on transformation will be applied to Christian spouses as a precious treasure and a path that leads them to their true final end, that is, their sanctification. The chapter will consider the different ways through which transformation can be applied to their growth in holiness. It will also study the effects of transformation on the different aspects of their relationship. This work is a humble attempt to rediscover the beauty and joy of marriage as a path to holiness through the rich writings of Pope Benedict XVI and his faith in the person of Christ who alone can transform every couple and lead them to holiness. While I am aware of the great challenges that couples face today and the complexity of marriage, I believe that faith gives us access to a true love, the love of Jesus Christ who stoops down and touches us in our difficulties, our daily problems, our times of crisis and darkness and who transforms our pain into a means for our sanctification. Christ helps us see reality from a different angle. When we take on his own view of reality and choose him as our reference point, we open ourselves to the power of his transforming grace. In surveying the writings of Pope Benedict XVI, his work before and during his pontificate was considered. However, the subject of this thesis will be limited to writings of his Petrine ministry. Some reference to his previous writings will be made with the aim of highlighting the continuity of his theological thought. Finally, in order to gain a proper understanding of the theme of transformation in the writings of Benedict, it is essential to include in this introduction an overview of his life and thought. An overview of the life and thought of Pope Benedict XVI Joseph Ratzinger was born on 16 April 1927 in the Bavarian town of Marktl am Inn, Germany. It was the eve of Easter, Holy Saturday. He was immediately baptised in the font which was blessed during the Easter liturgy for that day. He later wrote: "To be the first person baptised with the new water was seen as a significant act of Providence. I have always been filled with thanksgiving for having had my life immersed in this way in the Easter Mystery." 9 9

This paper argues that Louis-Ferdinand Céline and Georges Bataille use voyeurism as a transgressive mechanism to confront death through the female body, a paradoxical site of life and decay. Though Céline's clinical, disenchanted gaze contrasts with Bataille's erotic, metaphysical quest, both employ the act of seeing to reveal death's presence within vitality. In Céline's works, voyeurism shifts from erotic curiosity to cold observation, framing the female body as a sterile emblem of mortality. In Bataille's, it becomes participatory, merging ecstasy with dissolution in a sacred yet destructive form. Drawing on Freud and Sodom motifs, this study shows how their gazes transform the female body into a lens for existential finitude, challenging life-death boundaries in 20th-century French literature.

In the film BLACK SWAN, the protagonist Nina undergoes a character metamorphosis as she struggles to act out the roles of both the White Swan and the Black Swan in the ballet Swan Lake. In the process, she undergoes several instances of hallucinations which appears as real instances to the audience all through the movie. The movie has been shot entirely with the main narrator being Nina, though her narration takes place not as an interaction with the audience by means of conversations or as in narrating a story, but she manages to take along the audience with her throughout the act, deceiving them along the way. The movie "Black Swan" makes a phenomenal utilization of the classic narrative method known as the method of unreliable narration. The entire movie consists of unreliable narrators, whose roles are intertwined with the narration style that the protagonist Nina Sayers utilizes throughout the movie, making it difficult for the audience to understand who has been lyin...

Much like the paradox of God's omnipresence in His absence, Halanaerobiales invert traditional life conditions, thriving at the edges of viability. This biological extremism mirrors Bataille’s fascination with limits, transgression, and continuity, emphasizing that transgression is a rupture affirming life's persistence. In this framework, an alien dating app—mediated by fecal microbiota transplants (FMT)—becomes a site of microbial and philosophical contamination, a perverse fleshly carnival where identity dissolves into recombinant flux, echoing Bataille’s eroticism as the breach of selfhood. The recombinant Aspergillus platform introduces a secondary layer of posthuman mutation, enabling fungal gene editing to produce hybrid enzymes for metabolic enhancement. This biotechnological manipulation reflects Bataille’s willful misinterpretation of Nietzsche’s reanimation of dead concepts into transgressive hybrids. Similarly, Aspergillus as a metabolic platform performs a Bataillean act of sacred transgression, where dissolution enables continuity. The theoretical contributions of Hans Bellmer, whose eroticized deconstructions of the body mirror Bataille’s philosophy, provide a framework for understanding microbial exchanges as anagrams of biological identity. In this context, Bellmer’s poupées, fragmented and reassembled, serve as FMT's reordering of bodily identity, which is simultaneously erotic and alien.

Сагничит Трисахасра Атиратра — сложнейший двенадцатидневный шраута-ритуал во время которого после четырех дней предварительных церемоний, в течение следующих дней из 3000 кирпичей сооружается Агни-алтарь в форме птицы на котором совершаются жертвоприношения сомы. К ритуалу примыкает обряд Саутрамани (aṅgasautrāmani-yāga). Предварительные церемонии, сооружение из обожженных кирпичей алтаря и жертвоприношения сомы включают многочисленные обряды с рецитацией и пением ведийских мантр.

El presente trabajo da cuenta de la actividad de extensión “Latín en
latín: taller de latín oral y escrito”, que tuvo como objetivo fundamental
que los participantes se iniciaran en la adquisición de la lengua latina
mediante la ejercitación y el desarrollo de las cuatro habilidades
lingüísticas, activas y pasivas, como lo propone el método “natural” y
comunicativo de Hans Ørberg. La actividad fue impulsada desde la
Secretaría de Extensión Universitaria y Bienestar Estudiantil de la Facultad
de Filosofía y Letras, Universidad de Buenos Aires (FFyLUBA)
durante el primer cuatrimestre de 2021.

Esta experiencia de latín en latín tiene varios antecedentes coordinados
por nuestro equipo dentro de la Facultad, en el marco de diversos
proyectos UBACyT dirigidos por la Prof. Mariana Ventura:
los Colloquia Bonaurensia I y II (2017-2018), talleres del Instituto de
Filología Clásica (FFyL-UBA); los Colloquia Latina, I Encuentro Nacional
de Inmersión en la Lengua Latina (2019), organizado conjuntamente
con la Facultad de Humanidades de la Universidad de Mar
del Plata; y el primer “Latín en latín: taller inicial de latín oral y escrito”(2019), para la Secretaría de Extensión (FFyL-UBA). En ese taller,
el alto número de inscriptos (167) superó nuestras expectativas. A
pesar del interés demostrado por los participantes en la continuación
del proyecto, debimos suspenderlo en 2020 a raíz de las excepciones
que impuso la emergencia sanitaria.

Durante el primer cuatrimestre de 2021 pudimos finalmente
reanudar las actividades con el taller en el cual se centrará este trabajo.
Desarrollaremos aquí algunas cuestiones vinculadas con la planificación
del curso, su puesta en práctica y sus actores, y luego presentaremos
algunas consideraciones sobre los resultados obtenidos en esta
experiencia.

This paper seeks to explore an existential study of the crisis of the person which is a phenomenon of both personal and community decadence. It plunges us into the heart of faceless societies characterized by established disorder and the crisis of civilization which absorbs and fragments human beings in their process of realization or total accomplishment. This denounces the aspects of evil constituting the crisis of the global impersonal world: political, economic and social disorder constituting the betrayal of essential values of Western civilization whose root, above all spiritual, lies in individualism. This phenomenon of decadence constitutes depersonalization. It dissociates the human being from nature, from the community and from himself. Such a reality, creates an ontological event contained in an 1 individual consciousness (a change in our being). However, this crisis of the human person, we are going to study it under two aspects: first, as a dislocation of the total volume of man, of his interior life; then, like a community dislocation (i.e., the question of the social bond). Since the last century, the individualist order of the modern Western world has met with global challenges that have rendered its beliefs and doctrines problematic. One tremendously needs to reflect anew on the status of the individual in our contemporary world plague with crisis of man and value on the notion of individualism, which played a central role in the formation of the world since post-Renaissance. This paper therefore intends to make a dialectical and phenomenological examination of the conditions of depersonalization in the modern and contemporary world. It questions on: Can individualism be responsible for the crisis of global disorder? To what extent is depersonalization a crisis of dislocation of the person and community in Africa? In this perspective, we will focus on the phenomenon of individualistic decadence, follows by the metaphysics of integral solitude as well the ontological sense of the crisis of African man in the face of absolute individualism which unveils the personalist approach to the crisis of man in the 21 st century. It therefore, inaugurates a reflection on the crisis of African man initiated by individualism under the support of exploitation, capitalism and techno-science. To this extent, it is also a condition for the depersonalization of African man which overwhelm his transcendent nature and authenticity grounded on truth of the human subjective states. We will analyze this crisis of African man from a double dimension: personal crisis and community crisis. We have thus been able to note a real degradation of interpersonal relations mainly due to the crisis of the notion of person and the erosion of the community.

Kierkegaard was, at least during his early years, an avid reader of Hegel's philosophy. For example, his dissertation, The Concept of Irony, constitutes a careful study of, among other things, Hegel's account of Socrates in the Lectures on the History ofPhilosophy, and of Hegel's discussion of Romantic irony in both the Lectures on Aesthetics and the book review of Solger's Posthumous Writings} Similarly, in connection with the analysis of Antigone in Either/Or and the discussion of universals and particulars in the unfinished Johannes Climacus or De Omnibus dubitandum est, Part Two, there is clear evidence that Kierkegaard consulted the relevant parts of Hegel's Phenomenology of Spirit. Based on these examples, Kierkegaard's use of Hegel can almost always be characterised as ad hoc. He goes directly to specific passages or discussions in Hegel's texts, which are of special interest in connection with works that he himself is writing. Thus, when working on The Concept of Irony, the first part of which is concerned with Socratic irony, Kierkegaard goes specifically to the section in Hegel's Lectures on the History ofPhilosophy that treats Socrates, without feeling any obligation to read the book from cover to cover. One special case of Kierkegaard's use of Hegel's primary texts concerns his references to The Good and Conscience' section from the 'Morality' chapter of Hegel's Philosophy of Right. Kierkegaard refers specifically to this section several times throughout his authorship. He quotes from it with apparent approbation in The Concept of Irony (CI: 227-8; SKS 1: 270). It is mentioned in a rather enigmatic manner at the beginning of the first 'Problema' in Fear and Trembling (FT: 54; SKS 4: 148-9). 2 Kierkegaard also alludes to it, albeit not by name, in the JournalNB2 (JP 2: 1613; SKS 20: 207, NB2: 166). Finally, it is referred to in a polemical fashion in Practice in Christianity (PC: 87; SV1 12: 83). The question that I wish to address is what it was about this section that was so important for him. Why did he continue to refer to it throughout his authorship? What ad hoc purpose do these references serve in the different contexts? I wish to show that these references, since they span so much of the Kierkegaardian authorship, are instructive in understanding Kierkegaard's changing relation to Hegel. Moreover, they highlight the differences in their respective positions. In order to treat this issue, we must first have a look at what Hegel is doing in the section in question. Then we can attempt to compare it with Kierkegaard's analyses and agenda. 3

HAL is a multi-disciplinary open access archive for the deposit and dissemination of scientific research documents, whether they are published or not. The documents may come from teaching and research institutions in France or abroad, or from public or private research centers. L'archive ouverte pluridisciplinaire HAL, est destinée au dépôt et à la diffusion de documents scientifiques de niveau recherche, publiés ou non, émanant des établissements d'enseignement et de recherche français ou étrangers, des laboratoires publics ou privés.

The book “Philosophy of Religion: An Introduction” is written by William L. Rowe. It is the fourth edition published by Wadsworth Publishing Company, 2007. This book is about critical examination of the development of philosophy of religion during the second half of the twentieth century and the early years of the twenty-first century.

In the Statesman (287c3-5), Plato proposes that the philosophical divider should divide analogously to how the butcher divides a sacrificial animal. According to the common interpretation, the example of animal sacrifice illustrates that we should “cut off limbs” (kata mele), that is, divide non- dichotomously into functional parts of a living whole. We argue that this interpretation is historically inaccurate and philosophically problematic: it relies on an inaccurate understanding of sacrificial butchery and leads to
textual puzzles. Against the common interpretation, we argue that the example of animal sacrifice illustrates that correct division minimizes (it cuts into the smallest number possible) by first dividing dichotomously and then dividing non-dichotomously into “parts,” not “limbs.” We will show that both the philosophical divider and sacrificial butcher proceed exactly in this way. By taking Plato’s comparison to the historical practice of animal sacrifice seriously, our interpretation provides better solutions to several textual  puzzles than the common interpretation.

Opfer, Schonung, Aufopferung – mit diesen "dreierlei Wahrheiten" des menschlichen Lebens fasst Kafka im Januar 1918 die Aporien einer zwischen "Drückebergerei und Kriegslust" schwankenden Essay-Figur Joseph Körners zusammen, die in mancher Hinsicht auch seine eigenen sind.  Er formuliert damit als ungleichzeitig-synchrone Prioritätenliste, was Michel Foucault mehr als ein halbes Jahrhundert später als historische Abfolge von Machtregimes beschreiben wird (vgl. Foucault 1993). Im Verlaufe des 19. Jahrhunderts wird die alte souveräne Macht über Leben und Tod des Einzelnen („das Recht, sterben zu machen und leben zu lassen“), durch eine moderne Bio-Macht ersetzt, die sich auf die Optimierung und Regulierung des Lebens ganzer Bevölkerungen richtet („die Macht, leben zu ‚machen’ und sterben zu ‚lassen'“).  Diese Macht begreift Leben nicht mehr als diskontinuierliche, singuläre Einheit, die als Ganzes zu opfern oder zu schonen wäre, sondern als konti¬nuierliche, verrechenbare Quantität, die allein durch stetige Aufopferung möglichst aller Individuen disponibel bzw. mobilisierbar wird. Freilich bedeutet auch diese moderne Transformation des tradi¬tionellen Opfers keineswegs sein Verschwinden von der Matrix der Zivilisation; vielmehr bleiben die in ihm gebundenen Intensitäten im Hintergrund der Codes präsent und werden disponibel für okkasionelle Reintensivierungen, für politische bzw. polemische Indienstnahmen von Fall zu Fall. Den damit verbundenen Gefahren widmet Kafkas Literatur ihre besondere Aufmerksamkeit.

The present article takes up the issue of whether Hegel’s accounts of religion can be regarded as phenomenological analyses. This is a complex issue that concerns both the “Religion” chapter of the Phenomenology of Spirit and the Berlin Lectures on the Philosophy of Religion. At first, an account is given of how Hegel understands phenomenology. Then this is used as the basis for an evaluation of his analyses of religion in the Phenomenology and the Lectures. The thesis is that these two analyses, although separated by many years, in fact show clear signs of methodological continuity and can indeed be regarded as phenomenological at least on Hegel’s own definition. This reading offers us a way to resolve the long-standing problem of whether the Phenomenology of Spirit can be seen as a genuinely unified text. Moreover, it shows the little-recognized connection between Hegel’s early philosophy of religion and his later philosophy of religion from his Berlin lectures.