No description available.

No description available.

Education systems are influenced by belief systems. Russia has throughout its history been guided by two rigid dogmatic belief systems: • the Russian Orthodox Church • the Communist ideology While other influences also prevailed, notably autocracy, humanism and nationalism, these were secondary to the dogma of the Church in the centuries preceding the Revolution in 1917. Autocracy could be regarded as an outflow of the dogma of the Church, which had established its links with the ruling elite early in its history, whereas the others originated from other sources and for other reasons. This study in the history and development of the Russian education system traces its origins back into the inchoate beginnings of the Russian nation and attempts to show how: • the Zeitgeist of a particular era led to the development of a particular dogmatic belief system • the Zeitgeist and the dogmatic beliefs influenced the figures who determined educational policies and reforms / Onderwysstelsels word be"invloed deur 'n bepaalde denksisteem. So byvoorbeeld is Rusland deur die geskiedenis deur rigiede dogmatiese denksisteme gelei. Gelyklopend daarmee was daar ook ander denksisteme wat 'n invloed op die Russiese denke uitgeoefen het. lnvloede soos outokrasie, humanisme en nasionalisme was egter sekonder tot die dogmatiese invloede van die Kerk in die eeue voor die Rewolusie van 1917. Outokrasie kan weliswaar as 'n uitvloeisel van die dogma van die Kerk , wat vroeg in die Russiese geskiedenis 'n verbintenis met die regerende elite gesmee het, beskou word. Die onderhawige studie oor die ontwikkeling en verloop van die Russiese opvoedstelsel vind sy oorsprong in die beginjare van die Russiese volk en poog om aan te toon hoe: • die Zeitgeist van 'n bepaalde era tot bepaalde dogmatiese denksisteme gelei het • die Zeitgeist en dogmatiese denksisteme 'n invloed op die opvoedingsdenke en onderwyshervormings van bepaalde historiese figure in die Russiese verlede uitgeoefen het. / Educational Studies / M. Ed. (History of Education)

本研究以普丁於2012年後所提出之「傳統價值」──東正教、愛國主義與中央集權為出發，在其談話與文件為基礎上，以文獻分析法分析自2000年以後普丁執政以來之傳統價值意涵。並以歷史研究方法分析，其所提出的傳統價值在俄羅斯歷史上的意義與形成模式，以及在俄羅斯歷史上的作用，並藉此比較傳統價值在普丁執政期間的復甦現象，以及探討其意欲復甦傳統價值的原因、目的與政策執行。 / This study focuses on the emphasis on traditional balues by Vladimir Putin since 2012. Various documents including speeches by Putin since he first took presidency in 2000 are analyzed to decode the true meaning of what the Russian leader considers as the traditional values of Russia. The study explores the evolutions of Orthodoxy, patriotism and government centralization in the history of Russia, compares them with the modern definition of traditional values today, and by analyzing how Putin proactively formulates his policies to resurrect these traditional values, the study attempts to explain the reason and intention of Putin’s such policies.

(Annotation) This thesis compares the orthodox approach to man to psychotherapeutics, especially with psychoanalysis, analytic psychology and logoterapy. These systems arise from positivistic backgrounds and approaches to man in this direction. In opposite to psychoanalysis analytic psychology and logoterapy think about spiritual aspect in life of man, but both systems mostly psychologize this aspect. The orthodox psychotherapy especially works with this spiritual aspect. It comes out from patristic anthropology referring that man is God's creature according to Genesis. The spirit aspect plays the cardinal role in the relationship between man and God. This relationship was corrupted by the rebellion of man against God. This rebellion has changed the ontological nature of man. According to the orthodox psychotherapy mental disorders are a result from this ontological change of man, which characterized by "garment of skin" done by God for man to revive in fallen state. The solution of mental disorders and then spiritual problems is to accept the state of "garments of skill" and in renewing of relationship with God.

Le thème central de cette thèse est constitué par les représentations de l'Altérité dans le discours de l'extrême droite roumaine. Pour plus de précision, ce qui nous intéresse c'est la façon dont sont produites les représentations de l'Autre et quel est leur enjeu politique dans la Roumanie de l'entre les deux guerres, et également, après 1989, dans la nouvelle Roumanie libérée du communisme.C'est une démarche principalement discursive, centrée au premier égard sur une analyse sémantique des discours de l'élite politique et intellectuelle des deux époques, qui se donne de dévoiler les stratégies de manipulation et de mise en altérité (de l'anglais othering) auxquelles sont sujets les différentes catégories d'Autres (les Juifs, les étrangers, les gitans, les minorités sexuelles et religieuses).La méthodologie choisie délimite d'abord les outils et les concepts de chaque discipline et les définit clairement, ainsi que le but auquel ils servent. Par exemple, pour les deux premiers chapitres, l'analyse du discours que nous utilisons est une analyse qualitative, sémantique, qui essaie de rendre compte des façons dont le discours est construit, ainsi que du rôle des tropes et du type des arguments. Pour le dernier chapitre, nous envisageons des explications qui puisent dans des perspectives différentes : de celle de l'histoire ou des sciences politiques à celle de la religion, en passant par celle de l'anthropologie ou de la psychologie.Le but de notre thèse est d'essayer d'expliquer l'évolution de ce processus - du « comment » (les moyens) au « pourquoi » (les raisons) de la mise en altérité, en réorientant la question de départ sur le portrait ou la représentation du Soi, du Nous, des Roumains.Mots clé : Identité, Soi altéré, Roumanie, Altérité discursive, Représentations sociales / Romania has witnessed in the last century the recurrence, in various shapes and on multiple voices, of extreme rightwing tendencies. Covering a wide scale, from the interwar social movements such as The Iron Guard, to the post-communist nationalist parties, it shows, if not an inner attraction, then at least a high frequency of the phenomenon.Following this path, we have decided to analyze the discourse of the extreme rightwing, in order to identify the main characteristics of the portrait of the Other. The evolution of this social representation marks the fluctuation of the Self identification based on internal and external factors. By highlighting the bias ruling over the Othering as process, we hope to enlighten the ways in which the socio-cognitive construction of the difference occurs, through the mirroring of the Self.Consequently, the selection of the methodology tools has been made according to the study material: the first two chapters are built on qualitative discourse analysis that tries to reflect the strategies, the arguments and the images used to create the illustrations of the Other. However, the third chapter shifts to the analysis of the Othering as process, aiming at explaining it from various perspectives: historical, political, religious, anthropological and psychological.The purpose of this analysis would be to account for the reasons and the means behind the Othering as phenomenon, in an attempt to better portray not as much the Others, but the Romanians themselves.

The Thesis "Philosophy and Early Christianity: Relationship Hellenism and Christianity in the works of Gregory of Nazianzus" attempts to look at the issue of dealing with the relationship between Hellenism and Christianity on the character of Gregory of Nazianzus. The work thus aims to show at the life, work and controversy Gregory of Nazianzus with the Emperor Julian the Apostate, one of the forms of searching solutions related to Hellenism and Christianity in the early church.

Les XIe et XIIe siècles correspondent à une période durant laquelle l'orthodoxie sunnite a construit ses bases tant intellectuelles qu'institutionnelles. A cette époque où le Califat est affaibli, les Turcs Seldjoukides, en combinant l'habileté au combat des tribus turques et la tradition étatique de l'Iran, ont construit un état fort et assumé le leadership dans l'institutionnalisation du sunnisme. De manière générale, l'un des éléments saillants permettant de déterminer cette période est le fait que l'orthodoxie sunnite, qui s'institutionnalise en s'opposant fondamentalement au mutazilisme et au chiisme ou plutôt à l'une des branches du chiisme, l'ismailisme, intègre en son sein le mouvement soufi (taṣawwuf). Les personnalités mises en avant comme représentantes de cette période sont sur le plan intellectuel Ğuwaynī et Ġazālī et sur le plan politique le grand vizir seldjoukide Niẓām al-Mulk. Les Madrasas Niẓāmiyyas qui constituent l'un des traits concrets de l'institutionnalisation de l'orthodoxie sunnite, sont pour la plupart des réalisations de Niẓām al-Mulk. Celui-ci a réussi à transmettre aux générations suivantes ses réflexions sur le gouvernement de l'état et son administration grâce à son œuvre intitulée Siyāsat-nāma. / The eleventh and twelfth centuries correspond to a period during which Sunni orthodoxy built its intellectual and institutional foundations. At this time when the Khalifa was weakened, the Seljuk Turks, combining the fighting skills of the Turkish tribes and the state tradition of Iran, built a strong state and assumed leadership in the institutionalization of Sunnism. In a general way, one of the salient elements for determining this period is the fact that Sunni orthodoxy, which is institutionalized by fundamentally opposing mutazilism and Shiism or rather one of the branches of Shiism, Ismailism, integrates within it the Sufi movement. The personalities put forward as representatives of this period are on the intellectual plane Ğuwaynī and Ġazālī and politically the Grand Vizier Seljuk Niẓām al-Mulk. The Niẓāmiyyas Madrasas, which constitute one of the concrete features of the institutionalization of Sunni orthodoxy, are for the most part achievements of Niẓām al-Mulk. He managed to pass on his reflections on the state government and its administration to the following generations through his work entitled Siyāsat-nāma. / XIe et XIIe siècles ler sunnite ortodoksinin hem düşünsel hem de kurumsal temelde kurulduğu bir dönemdir. Hilafetin zayıfladığı bu zaman diliminde Türkler Seldjoukides göçebe Türk boylarının savaş yeteneklerini İran devlet geleneğiyle birleştirerek güçlü bir devlet kurmuş ve sunnite ortodoksinin kurumlaşmasında siyasal öncülüğü üstlenmişlerdir. Genel olarak chiisme ama daha çok da chiismin bir kolu olan ismāʿīlisme ve mutazilisme karşıtlığı temelinde kendini kurumsallaştıran sunnite ortodoksinin, taṣawwuf hareketini kendi içine çekmesi bu sürecin karakterini belirleyen en önemli olaylardan birisidir. Düşünsel planda Ğuwaynī ve Ġazālī, politik planda da daha çok Seldjoukides lerin büyük veziri Niẓām al-Mulk dönemin simge isimleri olarak öne çıkmışlardır. Sunnite ortodoksinin kurumlaşmasının en somut göstergelerinden biri olan Madrasas Niẓāmiyyas lar büyük oranda Niẓām al-Mulk ün bir eseridir. Niẓām al-Mulk, yazdığı Siyāsat-nāma isimli kitapla devlet yönetimi hakkındaki düşüncelerini gelecek kuşaklara aktarmayı başarmıştır.

The separation between Judaism and Christianity is a subject which a large number of scholars within the study of religion have invested time and effort in. The field can surely be described as massive, and to figure out what has been said and done, and why so, is perhaps not the simplest of tasks. Here, however, an attempt to do so has been made in order to try and debone parts of a very large fish and se what it actually consists of. In what terms have some of the prominent scholars within the field described the separation between the two religions which have been considered to, at one point, be the one and same? By using a textual discourse analysis method, the aim for this thesis is to map some of the currents which have been dominant in the field of said separation and to seek the explanations behind them.

This dissertation investigates how two fifth-century bishops of Rome, Leo I (440-461) and Gelasius (492-496) understood and opposed heresy. More specifically, by stressing the contested character of heresy and the at times optative nature of the bishop of Rome’s opposition to it, this dissertation hopes to provide a new perspective on how Leo and Gelasius imagined and justified the authority of the Apostolic See in an uncertain world. To accomplish this task, this dissertation considers Leo and Gelasius’ opposition to various different heresies and details the methods by which they were opposed. This will be done through an examination of the records of synods, Roman law, other contemporary narrative sources, but especially through the letters and tractates of Leo and Gelasius themselves, carefully read and considered in their fifth-century context. Furthermore, it is argued that the history of the development of the ideas of heresy and orthodoxy were profoundly connected with Rome’s emerging importance as a locus of authentic Christian teachings; the history of the bishops of Rome cannot be told without examining the history of heresy and orthodoxy and vice versa. Because orthodoxy and heresy were not tangible historical phenomena but rather were malleable categories that emerged as part of a wider discourse of Christian identity construction, the bishops of Rome were not in every case the unqualified enemies of heresy. Instead, their definition of heterodox belief and their opposition to religious deviance were complex, often qualified and always historically contingent. This study seeks to investigate the way in which Leo and Gelasius mobilized the language of heresiology in order to convince Christians in the Latin west and the Greek east, as well as the imperial authorities, that Rome’s interpretations were legitimate and binding.