, particularly his book The Benedict Option ( Dreher, 2017 ). Dreher also tries to popularize his ideas in his regular blog in “The American Conservative” and in articles in liberal media like “The New York Times.”
A good illustration of his ideas can be found in his article “What Must Survive a Corrupt Catholic Church,” published in The New York Times ( Dreher, 2018 ). It is a good illustration of Dreher’s conservative ideology. First of all, he mentions why he converted to Catholicism as a young man: “When I converted to Catholicism in my 20s, I seized my faith like a
; Nussbaum 2013 ).
I should like to urge at this juncture that liberal citizenship, if it is both to survive and flourish, signals the need for a clear and practical hermenuetic of “public dialogue.” One is not born a liberal citizen but must “become” one; to overcome the parochial or local identity with which we have been endowed is to engage in an intentional deflationary strategy of public dialogue. The following paragraphs briefly address this strategy mediated by John Rawl’s “idea of overlapping consensus” as it is articulated in his late work, Political Liberalism
for these binary schematizations to be expressed in a developmental perspective with more developed traditions being less dependent on material elements than less developed, read primitive, or immature traditions, which revolved around concrete worship practices, religious objects, and sacred sites. Indeed, from the perspective of a certain elite, strange ritual practices were regarded as remnants of a primitive past, existing solely among the “ignorant and superstitious classes of modern Europe” and “among the lowest savages surviving in the remotest corners of the
much more interested in the nuances of what makes life liveable (and mournable). Her idea of the “precarious body”, in this sense, is cultural and political —focused on the things we do to survive, the performances we give so as to adhere to the social protocols of race, sexuality, ethnicity and ability. Agamben’s arguments about “bare life”, by contrast, are legal —his interests are driven by a will to critique and overcome the law and its function within the sovereign state. See Judith Butler, Precarious Life: The Powers of Mourning and Violence . New York
, Catherine did not obey. The papal brev . was to become effective only after its publication in every particular diocese.
Catherine simply prohibited publishing papal decrees in Russia without informing the empress, and the brev . abolishing the Jesuits never became effective in Russia. In this way, the Society of Jesus survived in Russia until the moment of its final restoration in 1814.
When speaking about the role of the Jesuits in Russia, a special emphasis needs to be placed on the activity of the Jesuit boarding school for Russian nobility in Saint Petersburg
Social Research , 11(2). DOI: http://dx.doi.org/10.17169/fqs-11.2.1450 . Online: http://nbn-resolving.de/urn:nbn:de:0114-fqs1002110
Kanigel, Rachele, The Student Newspaper Surviving Guide , ediţia a doua, Wiley-Blackwell, Chichester, West Sussex, 2011.
Kolb Y., Alice şi Kolb A., David, „Learning Styles and Learning Spaces: Enhancing Experiential Learning in Higher Education”, Academy of Management Learning & Education , vol. 4, nr. 2, 2005, pp. 193-212. Online: https://www.jstor.org/stable/40214287
Kolb A., David, Experiential learning
international project Oral History: Fates of Those Who Survived (1995–7) ( Salner 1997 ; Vrzgulova 2005 , 2016 ), I began discovering the previously unknown faces of my surroundings, and I am still on this discovery trip. As an ethnologist, I meet and talk to people. And since I am interested in their interpretations and observations of their own life stories, I am intrigued by how large historic events are reflected in personal histories. Over the past 20 years, I have conducted hundreds of interviews using mainly oral history or the biographical method. I seek to
, help to cure the trauma and survive, and in a new economic situation, attracts tourists and creates agonism in public sphere.
There is no single theory that would explain causes of nostalgia alone. Some of these approaches explain the origins of nostalgia as a replenishment of a deficiency in ideology and meanings or sympathy to the failed utopia – those bring to the creation of new political ideas and creating monuments, movies, and other cultural projects that help to reconnect with the past (social deficiency and failed utopia approaches). Another paradigm links
the low level of literacy, Romanian still survived as colloquial Moldavian. Similarly, other dialects continued to live on in Romania alongside codified Romanian.
Attempts of boyars Constantin Cristi and Nicolae Casse to reintroduce the Roman alphabet in Chişinău at the turn of the nineteenth and twentieth centuries,respectively, did not meet with success. The Romanian language used Cyrillic in the written form (1521 – the first known text by nobleman Neacşu, addressed to the City Council in Brasov), which was gradually replaced by the Roman alphabet. The Roman
the years 2012–2013 held the function of the chairman at the sessions of the General Assembly of the United Nations. By referring to the “work of St. Sava”, he also stressed that the priority of the current authorities in Serbia should be providing help to young people who are leaving their homeland en masse . They should have a guarantee of a good future in Serbia because the country will not survive without them ( Jeremić: Nema veće… , 2017). Therefore, the Serbs should follow the teaching of Saint Sava, which prepares the nation to be ready for the challenges