An essential aim of this study is to present principles of the legal interpretation of the term “building structure” for the needs of the imposition of a real estate tax. The analysis of both administrative courts’ judgments and the subject literature indicates lack of consistency in the scope of this term’s meaning. In my opinion, interpretative discrepancies are caused by incorrect legal interpretation of the legal definition. It should be noticed that numerous controversies connected with the legal interpretation of the (...) term building structure are connected with considerable tax burden of this type of building objects. Taxpayers, for obvious reasons, are therefore “interested” in not finding the objects owned by them to be building structures in the meaning of the Tax Law, or possibly in finding only those objects’ specified parts to be building structures. It is easily apparent particularly in the case of objects of complex structures. On the other hand, however, for many municipalities in Poland, income from building structures’ taxation creates municipal budgets. This way the practice of applying local tax law encounters numerous disputes between taxpayers and self-government tax authorities. (shrink)

In his last book René Girard depicts apocalypse as disclosure of mimetic violence that is world-ending. He claims that in times of violent pandemic we are not called to fight for this world, but follow Christ in his withdrawal from the world. However, such an assertion creates serious theoretical and practical issues for the effort to heal interhuman relations from the virus of mimetic hostility. I argue for the importance of restoring a foundational distinction between passionate love and acquisitive mimetic (...) desire from the forgotten regions of Girard’s oeuvre. With Max Scheler’s interpretation of Stendhal’s concept of l’amour passion, I explore in each thinker a fundamental insight about possibilities of transforming violent contagion through empathy and loving commitment to the world. I conclude that respective “passive” and “active” approaches to the contagion of mimetic rivalry and violence are necessary and equally valuable. (shrink)

Pope John Paul II’s encyclical letter Fides et Ratio examines the foundations of epistemology and encourages a renewed discourse on what it actually means to know truth. The pontiff—both a philosopher and a theologian—reevaluates through the prism of man’s proper relation to truth the age-old question about the compatibility of faith and reason as means of acquiring knowledge. John Paul offers his perspective on the matter in the “Introduction” to Fides et Ratio by employing, in his native Polish, four non-exchangeable (...) epistemological terms. Due, however, to the rather imprecise translations of his work, the profundity of John Paul’s thought largely has been obscured.The author of this paper attempts to recover the pope’s particular understanding of the nature of knowledge by expounding on the epistemological paradigm and norm presented by John Paul in addition to critiquing his view that modern society’s pursuit of knowledge parallels sinking in quicksand. Uncovering these insights ultimately leads him to a fuller interpretation of what kind of “knowledge,” according to Pope John Paul II, properly reflects the totality of man’s innate personhood and therefore what ought to constitute the underpinnings of knowledge itself. (shrink)

Intervening in the multidisciplinary debate on emotion, Tropes of Transport offers a fresh analysis of Hegel’s work that becomes an important resource for Pahl’s cutting-edge theory of emotionality. If it is usually assumed that the sincerity of emotions and the force of affects depend on their immediacy, Pahl explores to what extent mediation—and therefore a certain degree of manipulation but also of sympathy—is constitutive of emotionality. Hegel serves as a particularly helpful interlocutor not only because he offers a (...) sophisticated analysis of mediation, but also because, rather than locating emotion in the heart, he introduces impersonal tropes of transport, such as trembling, release, and shattering. (shrink)

The paper discusses the problem of diachronic criteria of identity for historic localities. We argue that such criteria are needed not just for the sake of ontological clarity but also are indispensable for database management and maintenance. Our survey of the current research in database management and engineering ontology literature found no satisfactory candidates thereof. Therefore we attempt to search for such criteria in the historic-geographical scholarship by exposing the ontological assumptions the researchers made there and by stating them explicitly. (...) This attempt consisted of us presenting a number of brief scenarios taken from the historical studies whereby localities are claimed to maintain their identity through certain types of change or to be destroyed due to other types of change. Generalising these cases we provide a tentative formulation of the criterion and discuss its limitations. (shrink)

Emotional subjects: Heart. Pathos -- Emotional syntax: Release. Juggle. Acknowledging. Trembling. Broken -- Epilogue: against emotional violence.

From the very beginning of Christianity personal experience with the problem loans on per cent. Statements of the individual Popes and councils and synods responding to the intensifying periodically problem are attesting to it. It should be noted that the evaluations are different from each other. Currently this issue is firmly present in social life in connection with the global economic crisis. And so an attempt to determine limits of the fair loan for the per cent appears to be important.

In lieu of an abstract, here is a brief excerpt of the content:A National Shrine to Scapegoating? The Vietnam Veterans Memorial Washington, D.C. Jon Pahl Valparaiso University In a recent survey I conducted of visitors to the Vietnam Veterans Memorial in Washington, D.C, 92 percent agreed that "the memorial is a sacred place, and should be treated as such."1 Clearly, this place, by some reports the most visited site in the U.S. capital, draws devotion. But how does a pilgrimage (...) to this memorial function?2 Does pilgrimage to "the wall" serve to "heal a nation," as its builders intended, or does pilgrimage to the memorial ironically legitimize structures of violence like those which led the United States into the Vietnamese conflict in the first place?3 My argument builds upon the work of René Girard to suggest that pilgrimage to the Vietnam Veterans Memorial can legitimize the violence of American culture by 'The survey was of 185 pilgrims attending ceremonies during Veterans Day, November 11, 1993 and 1994. Several recent works explore the interface between civil religion and violence, notably John E. Bodnar, Karal Ann Marling, and Edward T. Linenthal. On sacred places, the pioneering work of Mircea Eliade, The Sacred and the Profane, remains important but must be supplemented by Jonathan Z. Smith's Imagining Religion. 1 Victor and Edith Turner argue cogently that "if a tourist is half pilgrim, a pilgrim is half tourist" (20). Many visitors to the Vietnam Veterans Memorial understand themselves only as tourists, but their behavior appears to me to warrant treatment under the category of "pilgrimage." 3 I assume a "maximalist" definition of violence, which understands the word to refer not only to physical harm to individuals, but also to systemic, social structures of exclusion (such as racism), and ideological (or symbolic) justifications of violence (see Robert McAfee Brown; for a minimalist approach, see Gerald Runkle). 166Jon Pahi reinforcing scapegoating.4 At the same time, however, the established religious pluralism and voluntarism of American culture—evident in this pilgrimage process—diffuses violence. Furthermore, the democratic character of this pilgrimage empowers pilgrims to critique idolatrous worship of the nation, and to witness to authentic reverence for life. Mimesis on the mall A brief impressionistic portrait ofthe way visitors experience the Vietnam Veterans Memorial will demonstrate how the memorial draws pilgrims into a mimetic process—a key feature of Girard's theory. Many pilgrims stop at the memorial as part of a National Park Service 'Tourmobile' circuit of museums and memorials, or as part of another bus tour (school and senior citizens groups are especially common ). These busses disembark pilgrims at the base of the Lincoln Memorial, directly in front of the reflecting pool on the national mall, in sight of the Washington Monument and the Capitol. Pilgrims may, or may not, first climb the steps of the Lincoln Memorial (a powerful shrine with implications for understanding violence in its own right). Moving north, they eventually proceed along a sidewalk lined with Fig. 1 "Three Men Statue".,. several tents where veterans organizations sell T-shirts, medals, bumper-stickers, books, and other memorabilia. The first stop for many pilgrims is the "Three Men Statue" (Fig. 1) located in a grove just past the tents. 4 I summarize Girard's theory as follows: Beginning with mimetic desire, rivalry for an object escalates and threatens the social order. Religion—and notably sacrifice of the scapegoat—creates sufficient unanimity to restore a sense of social order, but does so through violence itself, masking through myth and ritual a vicious cycle of aggression we know as the history of human culture. A National Shrine to Scapegoating?167 This bronze statue (and the American flag which flies nearby) was not part ofthe original design for the memorial, and was dedicated in 1985, three years after the wall of names. It was the result of a compromise between founders of the Vietnam Veterans Memorial Fund led by veteran Jan Scruggs and a group led by 1992 Presidential candidate H. Ross Perot which was dissatisfied with the wall and felt the need for a more 'heroic' representation of the survivors ofthe war.5 Most pilgrims understand little of the history behind the statue, or its intent to create a more heroic... (shrink)

Das Studium von Valérys Metalepsis und Kleists hybrider Ästhetik führt den Beitrag zu einer Untersuchung von Gefühlen als »offene Objekte«. Anhand von Dopplungen und Paarungen präsentiert Kleists Theater Emotionalität als »Dinggefühl« im Doppelsinn von »das fühlende Ding« (z. B. ein menschlicher Körper) und »das Gefühl als Ding« (z. B. ein Dolch): als ein offenes, komplexes und dynamisches Gefüge von menschlichen und paramenschlichen Aktanten, die auf ihre Unstimmigkeit mit sich selbst reagieren. Via an analysis of Valéry's metalepsis and Kleist's hybrid aesthetics, (...) this essay offers an account of feelings as. Through doublings and couplings, Kleist's theater presents emotionality as in the double sense of the thing that feels (a human body, for example) and the thing that feeling is (a dagger, for example): as an open, complex, and dynamic assemblage of human and para-human actants that responds to its incongruence with itself. (shrink)

Via an analysis of Valéry's metalepsis and Kleist's hybrid aesthetics, this essay offers an account of feelings as. Through doublings and couplings, Kleist's theater presents emotionality as in the double sense of the thing that feels (a human body, for example) and the thing that feeling is (a dagger, for example): as an open, complex, and dynamic assemblage of human and para-human actants that responds to its incongruence with itself.

The respiration of oxygen, while essential to aerobic organisms for the generation of energy, leads to the formation of reactive oxygen intermediates (ROIs) as harmful byproducts. ROIs damage nucleic acids, lipids and proteins. Therefore, protective mechanisms against elevated intracellular ROI levels, referred to as oxidative stress, have evolved. These include the activation of transcription factors which elevate the expression of protective enzymes. Eukaryotic cells have also evolved the ability to specifically generate ROIs are used as second messengers to activate gene (...) expression. Here we will discuss both prokaryotic and eukaryotic transcription factors that respond to ROIs. In addition, transcription factors will be described that are activated by either exposure to antioxidants, which reduce the intracellular ROI concentration, or by hypoxia, the absence of oxygen. (shrink)

Name der Zeitschrift: Zeitschrift für kritische Sozialtheorie und Philosophie Jahrgang: 2 Heft: 2 Seiten: 285-313.

This paper discusses the responsibility of general practitioners who are consulted by women who have been physically injured by the men with whom they live. The paper draws on a study of 50 women who were interviewed at a refuge for battered women, and considers the help which they received, or did not receive, from their general practitioners. Such women are likely to face many difficulties: it is perhaps the essence of their problem that, because it is potentially the concern (...) of so many people, it can so easily become the concern of nobody--except of the woman herself. (shrink)

Institutionen des Wissens dienen der Pflege, Verstetigung oder dauerhaften Bewahrung von tradiertem und der Hervorbringung von neuem Wissen. Die verschiedenen Formen institutionalisierter Wissenspraxis spiegeln in besonderer Weise die Eigenart einer Wissenskultur wider. Zugleich sind sie für die Ausformung der Identität einer Gesellschaft bedeutsam: Wissensinstitutionen stoßen gesellschaftlichen Wandel an, sind aber selbst in diesen eingebunden. In Krisenzeiten, verstanden als eine Art verdichteter gesellschaftlicher Wandel, werden traditionelle Wissensbestände und Weltdeutungen nachdrücklich in Frage gestellt. Zugleich geraten die Institutionen, die dieses Wissen bereitstellen, unter (...) starken Legitimationszwang. Sie sind gezwungen, auf den Relevanzverlust zu reagieren, ihre Aufgaben neu zu bestimmen und sich neu zu strukturieren. Der interdisziplinär angelegte Sammelband, der Fallstudien aus verschiedenen historischen Epochen und Kulturen, untersucht den theoretischen wie praktischen Umgang verschiedener Wissensinstitutionen mit zeitgenössischen gesellschaftlichen und politischen Umbruchssituationen. Dabei wird insbesondere der Frage nachgegangen, in welchem Maße die Bewältigung fundamentaler Krisen durch die Wissensinstitutionen gesellschaftliche und institutionelle Wandlungsprozesse in Gang setzt. (shrink)

The Pastoral Constitution on the Church in the Modern World “Gaudium et Spes” says, “for man is the source, the center, and the purpose of all economic and social life” (63). Therefore, the man’s dignity has to be considered integrally in both his spiritual and bodily constitution and emphasized alongside his value and supernatural vocation. This enables attributing a special role to his transcendence in economic life. In their own productive activity, the possession and exchange of goods, a man should (...) adhere to proper moral norms. However, what is observed is the incessant deepening of social inequalities in different parts of the earthly globe. Luxury accompanied by the wasting of goods adjoins indigence of people suffering a shortage of necessities. Thus it seems vital that economic institutions be established whose goal will be promoting good living conditions and an individual’s engagement in dignified economic activity and which will not destroy their human, moral and social dimension. (shrink)

According to the Aristotelian definition, politics is a co-formation of social life within human capacity in the conditions of freedom and equality, while under specific authority. In a more narrow sense, it is understood as the art of administration. In a broader sense, it denotes any care for public life. Every citizen, as a member of a community, takes advantage of goods it has produced. Their participation cannot resemble the situation of a person subjected to a transfusion; instead, it must (...) manifest itself in their contribution to the development of society. One of the aspects of the commitment to social life is political activity. It should not limit itself to the activity of politicians themselves, but, to a greater or lesser extent, it should engage all citizens. It is by their participation in political elections that citizens undertake an effort of shaping reality. The formation of the young generation’s attitudes is another manner in which parents and teachers manifest their care for social life. (shrink)

The contribution of this book to the field of reconciliation is both theoretical and practical, recognizing that good theory guides effective practice and practice is the ground for compelling theory. Using a Girardian hermeneutic as a starting point, a new conceptual Gestalt emerges in these essays, one not fully integrated in a formal way but showing a clear understanding of some of the challenges and possibilities for dealing with the deep divisions, enmity, hatred, and other effects of violence. By situating (...) discourse about reconciliation within the context of Girardian thought, it becomes clear that like Peter who vowed he would never deny Jesus but ended up doing it three times any of us is susceptible to the siren call of angry resentment and retaliation. It is with a profound awareness of the power of violence that the emergence of mimetic discourse around reconciliation takes on particular urgency.". (shrink)

The contribution of this book to the field of reconciliation is both theoretical and practical, recognizing that good theory guides effective practice and practice is the ground for compelling theory. Using a Girardian hermeneutic as a starting point, a new conceptual Gestalt emerges in these essays, one not fully integrated in a formal way but showing a clear understanding of some of the challenges and possibilities for dealing with the deep divisions, enmity, hatred, and other effects of violence.