American Protestantism

Mizruchi, who always pushed me toward excellence. His criticisms were tough but fair, and his encouragement wholehearted. I would also like to thank my committee members Wayne Baker, Karyn Lacy, and Al Young. Their keen insights and perspectives greatly improved the quality of my work. Al was an especially compassionate critic in responding to a last minute flurry of anxious questions. I am grateful to Michael

The Reformation, which means reformed  or new order, is a religious movement within the Renaissance. This movement, which was named Protestantism because of the protest against the Catholic Church that the German priest Martin Luther (1483-1576) posted on the door of the Württemberg Church in 1517, in reality expressed the general idea. The Catholic Church was too frozen and corrupt to fit the idea of rebirth brought by the Renaissance. It was the wish of almost all Christians to return to the essence of Christianity and rid it of scholastic appendages. The Protestantism developed by Jean Calvin (1509-1564) in France and Huldrych Zwingli (1484-1531) in Switzerland gave birth to Anglicanism, which later entered England as Calvinism.  These divisions in Christianity would lead Europe into a long period of confusion, political strife and religious wars. The conflicts and wars between the Catholics, led by France and Italy, and the Protestants, led by England and Germany, finally ended with the Peace of Westphalia in 1648, and what emerged from these conflicts was that peace between them was absolutely necessary.  What both sides had to accept was that faith could no longer be represented by a single Church authority alone. Therefore, an environment of religious tolerance became a necessity.

Blandine Chelini-Pont, professeure d'histoire contemporaine à Aix-Marseille Université, a rédigé le chapitre « De la liberté religieuse comme droit de l'homme à la religion comme composante diplomatique : comparaison états-unienne » dans le collectif, Liberté religieuse, Editions Vandieren, sous la direction de Roland Dubertrand et Valentine Zuber, 2017, pp. 13-36. Nathalie Caron, professeure d'histoire et civilisation des Etats-Unis à Paris Sorbonne, a dirigé, avec Guillaume Marche, La politisation du religieux en modernité (Rennes, Presses universitaires de Rennes, 2015), et, avec Richard Anker, Transferts du religieux/Religious Transfers, Revue française d'études américaines (2014/4).

The Hyde Park Riots of 1878 in Sydney provide a case study of how the emerging Australian democracy sought to balance the right of free speech, which the colonists regarded as their birthright, and the right of sections of the community to be free from what we now call 'hate speech'. Although the riots occurred almost 150 years ago, this episode has relevance today when Australian society is still struggling to get the balance right.

Approximately half of Kanaka (Hawaiians) live beyond the islands of Hawai‘i but these off-island Kanaka are not always recognized as a significant part of the Lāhui (Hawaiian community), where discourses of identity often privilege “rootedness” to the islands over the “routedness” of Kanaka living abroad. Articulating a culture of mobility in Kanaka terminology shows how Kanaka around the world count within the Lāhui.This article contrasts two narratives within the Lāhui—the kama‘āina (child of the land) narrative and the Hawai‘inuiākea (broad expansive Hawai‘i) narrative. An analysis of the latter narrative shows that our kūpuna (ancestors) traveled across their known world establishing multiple “Hawai‘is” and that they sought knowledge from beyond the islands of Hawai‘i to enrich the Lāhui—embodying the value of Hawai‘i ‘ima loa (the Hawai‘i who searches far and wide). Kanaka living beyond the islands of Hawai‘i are continuing the work of our kūpuna. Ka Pae Hawaii is a call to think pluralistically; reworking the well-known phrase“kapae ‘āina o Hawai‘i,” literally “the cluster of islands ,Hawai‘i,” into “ka pae Hawai‘i,” “the cluster of Hawai‘is.” Our kūpuna conceptualized the world as a place of possibility, a place of association, and a place of self-discovery; as a place where we find ka pae Hawai‘i.

P ara muestra, un botón". Este refrán alude a que con un ejemplo tendríamos suficiente para deducir la totalidad de una situación o fenómeno; en otro sentido, el "botón" sintetizaría la esencia de la prenda. El significado del refrán es empleado por la historiadora Emily Conroy-Krutz como una estrategia narrativa o estilo expositivo al inicio de sus dos obras, Christian Imperialism (2015) y Missionary Diplomacy (2024). En la primera expone brevemente el recorrido del misionero estadounidense Adoniram Judson y en la segunda, con mayor amplitud y detalle, la vida familiar misionera de Divie Bethune McCartee. Precisamente, los énfasis puestos en estos dos botones permiten captar la esencia o, al menos, anticipar las ideas centrales que estructuran cada uno de los dos libros. Y cuando se prosigue con la lectura de los siguientes capítulos, también es posible percatarse de que siempre comienza con momentos concretos que dan pauta al relato. A mi modo de ver, este estilo característico de Conroy-Krutz es el que le imprime su particular aporte a la historiografía sobre el tema de los misioneros evangélicos y su relación con la política estadounidense de relaciones exteriores pues, a diferencia de Sword of the Spirit, Shield of Faith de Andrew Preston (2012), Evangelicals and American Foreign Policy

compassion, and testimony while part three deals with reconciliation, jubilee, dialogue, and servant leadership. In the concluding part, the seasonal practices of thanksgiving, advent, Christmas, Epiphany, and Easter are examined. It integrates the theoretical and practical

This paper examines the Septuagint (LXX) and the Masoretic Text (MT) as two primary textual witnesses to the Old Testament, exploring their historical development, key differences, and theological implications. By analyzing significant divergences, such as Isaiah 7:14 ( vs. ), Psalm 22:16 ( vs. ), and Deuteronomy 32:8 ( vs. ), the study demonstrates how these texts have shaped Christian and Jewish traditions differently. The Septuagint’s prominence in early Christianity, its shorter version of Jeremiah, and its frequent citation in the New Testament highlight its theological and interpretive significance, particularly in Christological contexts.
In contrast, the Masoretic Text, standardized within Rabbinic Judaism, reflects a textual tradition emphasizing precision and preservation. This comparative study also considers broader implications, such as the formation of the biblical canon and the role of these texts in modern interfaith dialogues. Grounded in the Prima Scriptura framework, it affirms the value of understanding the cultural, historical, and theological contexts of these texts. Ultimately, it seeks to provide a robust foundation for engaging with both traditions, emphasizing their relevance for biblical interpretation, theological discourse, and apologetics.

predominant form of religious organization in Western civilization has been the state church. In America nearly two hundred years ago, an alternative pattern began to emerge, characterized by freedom of conscience, constitutional separation of church and state, and voluntary support of religious activity.”1 Concerning this same subject Sidney Mead declares, “The importance of this change can hardly be overestimated. Professor W. E. Garrison has rightly called it one of ‘the two most profound revolutions which have occurred in the entire history of the church …’.”2 If the organization of the Christian church for one and a half millennia3 had been one of religious uniformity and coerced compliance to the state church, what happened in Colonial America that could cause a complete overthrow of that system and move toward a denominational form of church organization? It will be shown that the factors that allowed for the emergence of religious freedom and pluralism in early America inclu...

Abstract In 1869, in a recommendation of books of interest to the spiritualist public, Allan Kardec wrote that the “moral philosophy” of the American pastor William Ellery Channing was “the purest Spiritism”. This article starts from this fact to analyze the similarities between Kardec's thought and the so-called liberal Christianity (or Unitarianism) in the United States, of which Channing was the most famous representative in the first half of the 19th century. To this end, first, a definition of the term “liberal Christianity” is provided; then, some of his intellectual roots in Anglo-American Christian thought are traced and, finally, some elements of its version of Christianity are compared with Kardec's reading of this religioustradition through, mainly, a representative text of each author in this regard, namely: Unitarian Christianity (1819) and The Gospel according to Spiritism (in the definitive version of 1866). In the end, it appears that some of the theses and approaches proposed by Kardec had already been circulating for decades in the American Protestant milieu, not being restricted solely to “moral philosophy”.

Keywords: Spiritism; Christian thought; Unitarianism; Liberalism; Channing

For the cultural and philosophical understanding of the phenomenon of ’public ideal of socio-cultural space’, the study highlights the principle of dialectical unity of the philosophical dichotomy ‘’sacred - profane‘’, applies the methods of interdisciplinary analysis, the principle of system modelling, and uses phenomenological, cultural and hermeneutical, axiological, activity-based approaches, methods of historical and artistic analysis, and comparative studies. It is established that the socio-cultural space is a universal plan that manifests itself in anthropological dimensions and contours of human cultural and transformative behaviour and interaction which is a multiple set of cultural models (ideal, materialised and material), as well as manifestations of cultural phenomena in existing modelled cultural forms. It is noted that cultural phenomena are qualitative elements of semantic cultural processes that denote the content-forming components of the structure of socio-cultural space, support and impact its integrity. The author proposes the cultural concept of ‘multimodal modus of culture “public ideal of socio-cultural space” - immanent semantic and concrete logical in meaning (one of the many possible), objectified through modal cultural forms, culturally mediated, permanently and temporally conditioned and a factor of integrity of socio-cultural space’. The demonstrated possibilities of systematic analysis of culture allowed us to consider the impact of cultural modes on the socio-cultural space as the formation of new cultural modes through the transformation of existing ones due to the purposeful activity of cultural actors. It seems expedient to continue studying the phenomenon of the public ideal as a multimodal module of the socio-cultural space of Ukraine, as this will help to reveal the patterns of evolution and tools for world design of life, preserve the integrity of society, and create strategies and models of cultural interaction both in Ukraine and in terms of Ukrainian cultural diplomacy at the international level.
Key words: public ideal, socio-cultural space, cultural concept, multimodality, cultural modus, cultural model, creation, myth design, integrity.

Cet essai a pour objectif de demontrer, a partir d’exemples tires de l’œuvre de W. Cather, N. Hawthorne, H. D. Thoreau et W. Faulkner, le bien-fonde du rapprochement entre culture americaine et culture mediterraneenne ; la recurrence frappante de multiples “epiphanies mediterraneennes” dans la fiction americaine – classique ou contemporaine – temoigne de l'existence – sous le glacis d'une Amerique materialiste, technologique, industrielle et industrieuse –, d'une autre Amerique, paienne, antique, bucolique, aussi est-il indispensable de sortir du cadre de la litterature pour entrer dans le domaine de l'histoire et situer ces remanences dans le contexte general de la culture et de l'imaginaire du Nouveau Monde ou elles s'inscrivent et prennent sens.

Bibliographic information published by Die Deutsche Nationalbibliothek. Die Deutsche Nationalbibliothek lists this publication in the "Deutsche Nationalbibliografie"; detailed bibliographic data are available on the Internet at http://dnb.d-nb.de/.

In this research, I will focus on the spreading of the American Protestant religion during the late colonial period. Specifically, this research will deal with the American propaganda of Manifest Destiny and how this resulted in the Americanization of the Philippine Islands. This research will respond to the questions: “What is Manifest Destiny?” and, “How did this result in the American educational program in the Philippine Islands?”

Der vorliegende Beitrag untersucht das historische und gegenwär tige Potential der Black Church als besondere, dem strukturellen Rassismus durchweg ausgesetzte religiöse Institution, den politischen Anliegen der afroamerikanischen Be völkerung gerecht zu werden. Er beleuchtet schlaglichtartig vorherrschende Tenden zen und Ansätze in verschiedenen historischen Epochen-während Sklaverei und Bürgerkrieg, der Reconstruction und Segregation sowie der Bürgerrechtsbewegung und ihren Nachklängen-bis in die Gegenwart, um zu zeigen, wann der Black Church die Vertretung Schwarzer Anliegen und Interessen erfolgreich gelungen ist. Dabei argumentiert er, dass die Black Church ihr demokratisierendes Potential in der Tat historisch immer wieder ausgeschöpft hat, gegenwärtig jedoch jene historisch wichtige, demokratisierende Rolle nur noch sehr eingeschränkt wahrnimmt.

Sacrifice in Hebrews
In classical reformed theology, the sacrifice of Jesus Christ is closely connected with the death of Christ and understood as satisfaction by penal substitution. For Owen, apart from the death of Christ, his intercession after his ascension is an important aspect of his priestly ministry. Recently, New Testament scholar David Moffitt has presented in Rethinking the Atonement (2022) an alternative understanding of Jesus’ sacrifice, based on his reading of Hebrews. According to Moffitt, the central moment in the sacrifice of Jesus is the presentation of his blood in heaven, after his resurrection and ascension. Moreover, according to Hebrews the perfect dedication of Jesus has completely sanctified the believers. Especially passages in Hebrews could be a reason to reconsider the classical Reformed understanding of sacrifice. That is a reason to reconsider Owen’s reading of Hebrews in the light of newer exegesis of Hebrews, like Moffit’s. In this paper, I investigate how Owen interpreted what Hebrews 9:11-14 and Hebrews 10:7.9-10.14 say about the sacrifice of Jesus Christ. How is the interaction between the classical reformed understanding of the sacrifice of Christ and the letter to the Hebrews? What Does Hebrews change Owen’s understanding of the sacrifice of Christ? I show that Owen's exegesis does not work. His theological view of sacrifice does not fit completely with Hebrews.

У дослідженні здійснено спробу семіотичного аналізу соціокультурних знаків у сучасній Україні, виявлення їх трансформацій, з'ясування культуротвірної функції соціокультурних знаків, встановлення їх ролі у розумінні сутності процесів, що відбуваються в соціокультурній сфері, та їх впливу на духовну складову. Соціокультурні знаки розглядаються як маркери змін у соціокультурному просторі. Ключові слова: семіотичний аналіз, соціокультурні знаки, трансформації, бінарна опозиція, конотативне значення

Nowadays, many young people know more about the cartoon characters Calvin and Hobbes than John Calvin of Geneva fame. Ironically, the cartoon Calvin was intentionally based on the original John Calvin. In 1529, John Calvin expressed contempt for the 'gospellers', the French Huguenots, seeing them as a heretical movement which would damage the French Church. He was strongly tempted as a matter of duty to turn in his Huguenot friend Pierre Roberts to the French authorities. But he didn't.

O lider religioso utiliza a voz para ministrar os cultos, mas nem sempre praticam habitos vocais saudaveis. Eles costumam a gritar para chamar a atencao dos fieis, usam elevacao da altura vocal, exprimem as suas emocoes por meio de choros e canto, bem como tencionam excessivamente o corpo e a laringe ao falar. Nas igrejas protestantes, o pastor e o lider religioso que conduz um grande grupo de fieis em encontros especificos organizados na propria igreja, e recentemente um passou a existir um novo tipo de lideranca nas igrejas: os lideres de pequeno grupo. Estes ultimos lideres conduzem os cultos nos lares ao longo da semana. Contudo, pouco se sabe das diferencas e semelhancas do comportamento vocal entre os lideres de pequeno e de grande grupo. Objetivo: Comparar o perfil vocal dos lideres religiosos de pequenos (LPG) e de grandes grupos (LGG). Metodo: Este e um estudo transversal, quantitativo, de objetivo exploratorio, na forma de inquerito. Foram convidados a participar deste est...

In Protestant Relics in Early America, Jamie L. Brummitt upends long-held assumptions about religion and material culture in the early United States. Brummitt chronicles how American Protestants cultivated a lively relic culture centered around collecting supernatural memory objects associated with dead Christian leaders, family members, and friends. These objects materialized the real physical presences of God, Jesus, the Holy Spirit, and souls of the dead on earth.

As Brummitt demonstrates, people of nearly all Protestant denominations and walks of life--including members of Congress, college presidents, ministers, mothers, free Black activists, schoolchildren, and enslaved people--sought embodied and supernatural sense experiences with relics. They collected relics from deathbeds, stole relics from tombs, made relics in schools, visited relics at pilgrimage sites like George Washington's Mount Vernon, purchased relics in the marketplace, and carried relics into the American Revolution and the Civil War. Locks of hair, blood, bones, portraits, daguerreotypes, post-mortem photographs, memoirs, deathbed letters, Bibles, clothes, embroidered and painted mourning pieces, and a plethora of other objects that had been touched, used, or owned by the dead became Protestant relics. These relic practices were so pervasive that they shaped systems of earthly and heavenly power, from young women's education to national elections to Protestant-Catholic relations to the structure of freedom and families in the afterlife.

In recovering the forgotten history and presence of Protestant relics in early America, Brummitt demonstrates how material practices of religion defined early American politics and how the Enlightenment enhanced rather diminished embodied presence. Moreover, Brummitt reveals how the modern historical method has obscured the supernatural significance of relics for the Protestants who made, collected, exchanged, treasured, and passed them down. This book will be an essential resource for scholars and students of early American history, religion, politics, art, and popular culture.

This article traces the history of the material study of American Protestantism from the 1980s to today. In the 1980s, a few scholars of American religions started to incorporate material culture studies into their work. They examined religious images, objects, places, and practices according to new interdisciplinary methods. By the mid-1990s, the material study of American Protestantism exploded and emerged as a distinct subfield in the study of American religions. This subfield gave way to four general approaches, including studying American Protestantism as print culture, visual culture, material sensations, and new materialism. This article also presents themes that invigorate the subfield today, such as studying presence in Protestantism, texts as objects, the agency of objects, Black religious experiences, gender and sexuality, and cross-cultural encounters. It concludes by offering insights into the influences and challenges of the subfield, as well as areas in the subfield that invite more research.

Originalism is just fundamentalism—at least according to many of its
opponents. Yet, despite abundant research into the roots of originalism, no
historian  has  studied  the  theological  views  of  the  one  early  originalist
writer  who  unquestionably  was  shaped  by  Protestant  fundamentalism:
Arthur W. Machen, Jr. Machen was not only a prominent legal scholar; he was also an active combatant in the Fundamentalist-Modernist Controversy and elder brother to the most famous fundamentalist theologian of the era: J. Gresham Machen. This Article, thus, examines the writings of the two Machen brothers together to demonstrate how originalist and fundamentalist thought interacted. The Article argues, however, that Protestant confessionalism--not fundamentalism--was the dominant theological influence on early originalism. It also observes that the Machen brothers' progressive foes borrowed from modernist theology in much the same way. On all sides of the American political spectrum, constitutional interpretation and scriptural hermeneutics intertwined.

Despite the growing flight of Americans from religious institutions, these are still the largest voluntary organizations in the United States and they remain significant forces in American politics. As leaders of these organizations, clergy are often visible and influential political figures. In just the past few years, conservative Protestant pastors were frequent visitors to the Trump White House and played a crucial role in mobilizing a large Republican religious constituency. Black Protestant ministers have long been a vital force in Democratic circles and are joined at times by white liberal colleagues, as evidenced by the recent mobilization to preserve abortion rights in the wake of the Supreme Court decision in Dobbs v. Jackson Women's Health Organization.

religion et des inégalités, se demande dans une recherche rigoureuse et fourmillante de données comment les plus importantes confessions religieuses américaines affrontèrent de 1926 à 1965 la question du contrôle des naissances. À travers leur diversité et leurs contradictions, elle trace ici un tableau « complexe » d'une Amérique où les mouvances religieuses prirent position sur cette réforme au croisement de deux types de mobilisation : celle du mouvement du Social Gospel, militantisme social réformateur, contre les inégalités sociales et la pauvreté urbaine, où se retrouvaient les protestants progressistes comme les juifs réformistes, combinée avec la peur du déclin ou, mieux, de l'extinction de la race (race suicide) de la classe dominante face aux flux migratoires à la démographie galopante.

En 1894, Pierre Loti entreprend un voyage en Terre Sainte. À son retour, il publie une série de trois volumes intitulés Le Désert, Jérusalem et La Galilée. Quoique présentée comme un récit de voyage, cette trilogie est également la narration d'un pèlerinage. Cet article démontrera cette hypothèse par l'analyse de l'hybridité des discours du triptyque, celui du tourisme et celui de la quête spirituelle.

Prilozi povijesti hrvatske psihologije prvo je referentno djelo s povijesnim pregledom hrvatske psihologije. Poglavlja donose pregršt vrijednih informacija o psiholozima i njihovim aktivnostima koje su omogućile da se psihologija u Hrvatskoj razvije u respekatbilnu znanost i struku. Autori priloga, redom istaknuti sveučilišni profesori i praktičari, i sami su dio povijesti psihologije u Republici Hrvatskoj. U knjizi opisuju prva istraživanja, početke sveučilišnog obrazovanja, primjenu znanja u praksi te sistematiziraju razvoj temeljnih i primijenjenih grana psihologije kroz razdoblja, autore i znanstvene teme. Sustavno su prikazana sva važna područja psihologije. Stoga ovo djelo predstavlja značajan znanstveni doprinos proučavanju povijesti psihologije u Hrvatskoj. (Iz recenzija prof.dr.sc Darja Maslić Seršić, prof. dr.sc Dražen Domijan

In this dissertation we problematize the phenomenon of Pentecostalization of "historical Protestantism", based on a case study of a Church in the subfield of the congregationals. Analyzing factors internal and external to the evangelical field, which potentiated the emergence of this socio-religious phenomenon, we built our theoretical perspective based on (1) the historical-sociological approach to the conceptualization of Pentecostalism, Pentecostality and Pentecostalization, placing it in interface with the theory of hybridism cultural, as formulated by Canclini and Burke; (2) in the concept of pentecostality, as formulated by Morante; and (3) in contributions by McGrath,

What approach should Christians take to modern politics? What are their obligations in contemporary public life? Which Christian values should be endorsed in a modern democracy, and which political instruments are permitted while doing so? Several Christian philosophers, theologians, and politicians have sought to provide answers to these crucial questions in the past. Our volume intends to renew interest in these authors. Firstly, because we believe they receive less attention than they deserve. Without ignoring the extensive academic literature (most of which is of considerable scholarly interest), we nevertheless argue that their ideas are underrepresented in the public discourse. Secondly, we are convinced that in order to answer the questions raised above, it is necessary to study respected theologians and philosophers who are well acquainted with the wisdom of the Christian faith and base their political arguments on it.

Мета статті-проаналізувати символічний зміст пластичних засобів вираження та визначити семантичний аспект танцювальних образів в первісному танці. Методологія дослідження базується на засадах комплексного підходу та застосуванні аналітичного, історичного, порівняльного, семіотичного та узагальнюючого методів для формування цілісного уявлення щодо першообразної і символічної природи прадавньої хореографічної творчості. Наукова новизна: проведено комплексне аналітичне дослідження танцювальної символіки у синкретичному просторі первісної культури. Запропоновано теоретичне узагальнення з проблеми семантикі пластичного образу. Танцювальний образ інтерпретовано як цілісний феномен буття, як тілесне вираження мислительного та практичного досвіду. Висновки. Дослідження специфіки танцювального образотворення дозволяє виявити, що атрибутивною характеристикою людської сутності і людського світобачення на ранній стадії суспільства є здатність до пластичного перетворення. Танцювальний образ, створений виразними імітаційними рухами і жестами, слугував символом, за допомогою якого стверджувалась ідея єдності з природою, тотемними покровителями, предками і божествами. Ключові слова: первісний танець, пластичний символ, тілесна виражальність, образ, семантика. Киндер Карина Рудольфовна, кандидат искусствоведения, старший преподаватель кафедры хореографии Восточноевропейского национального университета имени Леси Украинки Специфика пластического образотворения в первобытном танце: символико-семантический аспект Цель статьи-проанализировать символический смысл пластических средств выражения и определить семантический аспект танцевальных образов в первобытном танце. Методология исследования базируется на принципах комплексного подхода и применении аналитического, исторического, сравнительного, семиотического и обобщающего методов для формирования целостного представления о первообразной и символической природе прадавнего хореографического творчества. Научная новизна: проведено комплексное аналитическое исследование танцевальной символики в синкретическом пространстве первобытной культуры. Предложено теоретическое обобщение по проблеме семантики пластического образа. Танцевальный образ интерпретировано как целостный феномен бытия, как телесное выражение мыслительного и практического опыта. Выводы. Исследование специфики танцевального образотворення позволяет обнаружить, что атрибутивной характеристикой человеческой сущности и человеческого мировоззрения на ранней стадии общества является способность к пластическому преображению. Танцевальный образ, созданный выразительными имитационными движениями и жестами, служил символом, с помощью которого утверждалась идея единства с природой, тотемными покровителями, предками и божествами. Ключевые слова: первоначальный танец, пластический символ, телесная виражальнисть, образ, семантика.

El propósito de este artículo es plasmar hechos históricos respecto de la persecución que vivieron los primeros misioneros protestantes enviados a Chile por la organización religiosa estadounidense The Christian & Missionary Alliance. Los casos de persecución religiosa que se han considerado se remontan a la ciudad de Osorno, desde los años 1898 hasta el año 1923.

Sažetak: Autorice u radu daju povijesnu dimenziju "self-help" literature s kvalitativnom analizom dominantnih knjiga nastalih na američkom prostoru. Na temelju takve analize identificiraju se razvojne etape ovog tipa literature, a njih čine: prva etapa nazvana etapom napora i truda, druga etapa koja je etapa lakih rješenja te treća usmjerena na promjenu (ka boljem) "selfa". Osim američkog konteksta, dat je i hrvatski kontekst "self-help" literature za koju je karakteristična prvotna kroatizacija američkih autora, a potom "autentični" period. Nadalje, u radu se problematizira djelotvornost "self-help" literature, i s tim u vezi, ova je literatura određena literaturom pedagogije (lažne) nade jer sugerira kako svaki pojedinac može ostvariti sve što želi jer su uvjeti amortizirani. Međutim, ta vjera i nada u pojedinca nije realna jer u knjigama ne postoje socijalne barijere, odnosno, ako i postoje, one nisu smetnja osobama koje pozitivno misle.

The heuristic starting point for this paper is a critical approach to the enterprise of modern historiography per se, based on the understanding of it as inherently bound by teleological epistemology. While “Korean nationalism” is the usual vantage point for the critique of modern Korean historiography, the current article attempts to reverse this analytical perspective and re-assess a number of attempts to write on Korean history by US-based historians of Korea in the 1910s–1980s as reflections of inherently self-centric picture of the world. In this Eurocentric picture, traditional Korea was locked into a historical trajectory via which “modernity” was unachievable.

L’enquete sur la laicite dans la justice, dont les resultats sont presentes dans ce rapport, confirme que les acteurs de la justice sont conduits a prendre en compte le fait religieux dans le cadre de leurs fonctions, et qu’ils se demandent alors comment respecter leur devoir d’impartialite, et le droit applicable. Comme dans l’ensemble de la societe et des services publics, on retrouve dans la Justice les memes questionnements, et parfois les memes incertitudes ou controverses, quant a l’affichage de signes et symboles dans les bâtiments publics, ou bien le port de signes religieux par des personnes physiques, voire sur la radicalisation religieuse. Les interrogations sont communes aux societes pluralistes (comme le Quebec ou la Belgique qui sont aussi etudies dans ce rapport), et sont d’autant plus vives qu’une symbolique religieuse impregne encore la Justice : robes de juge ou d’avocat, agencement des salles d’audience, principes moraux transcendant son fonctionnement, etc. Le po...

У статті досліджується екосеміотика (термін запропонований Вілфрідом Нотом)міждисциплінарна галузь, що має на меті: 1) поглибити розуміння особливостей взаємодії між людиною і довкіллям, культурою і природою на основі застосування семіотичного підходу; 2) розширення пізнавальних можливостей людини у природнознавчій і культурознавчій сферах за допомогою семіотичного інструментарію. Відзначається, що екосеміотика безпосередньо пов'язана з біосеміотикою, семіотикою культури (культурною семіотикою), а також з екологічною (інвайронментальною) філософією. Вона спирається на принцип неперервності (спадкоємності) у розвитку природи та розуму (свідомості) (Ч. Пірс), уявлення про внутрішній зв'язок між живими (природними) та семіотичними процесами (Дж. Хофмейер), голістичний (системний) погляд на семіосферу (Ю. Лотман). Екосеміотика розглядає взаємодію культури і природи як двосторонній процес, в якому природа визначає культуру так само, як і культура у різний спосіб окреслює природу. Зауважується, що для екосеміотики як порівняно нового дослідницького напряму не вироблено єдиного методологічного базису та бачення досліджуваного ним кола проблем, що цілком релевантно ситуації в семіотиці загалом. Автор доходить висновку, що на тлі постійного зростання досліджень, які позиціонують себе як екосеміотичні, цей напрям потребує відповідних методологічних рефлексій і оцінок.