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There are few questions that have proven themselves more fruitless to pose than “What Are the Lessons of the Holocaust?” For very many Jews, and certainly for the Israeli state, the lesson, to be realized in law and policy, is “Never Again–to Us”. The more liberal or universalist lessons are a call for civil courage, democratic self-defense and early awareness of the possibility of dictatorship and mass murder, “Never Again–to Anyone. The tension between these two perspectives is found everywhere the matter is considered, even in Israel and even symbolically.

Résumé : Cet article traite des questions liées à la restitution du sens des lexèmes de la version française de la Bible en cebaara. La question du sens occupe une place prééminente dans le domaine de la traduction en général. Et lorsqu’on en vient à la traduction de la Bible, la problématique du sens se pose avec acuité en raison des présupposés théologiques qui tendent trop souvent à obscurcir le sens du langage biblique. Le caractère sacré conféré à la Bible accroit la difficulté tout en contraignant le traducteur à préserver scrupuleusement le sens des lexèmes de la version originale. En arrimant nos analyses à la microsémantique, issue de la Sémantique Interprétative, nous mettons en relief la complexité de l’opération de transfert du sens des lexèmes de la version française de la Bible dans une langue ivoirienne, à savoir le cebaara. La traduction de lexèmes ayant une connotation théologique particulière tels que « Saint Esprit », « Prophète », « Disciple » constitue un défi de taille pour les traducteurs d’autant plus que le cebaara ne disposait pas de termes pour désigner ces termes ecclésiastiques. En raison de l’absence d’isomorphisme sémantique entre le français et le cebaara, nous verrons que la restitution du sémantisme de ces lexèmes en cebaara est très souvent complexe voire problématique. Au demeurant, une déperdition sémique dans la restitution du sémantisme des lexèmes de la version française de la Bible peut générer de sérieux malentendus sémantiques en cebaara. Mots-clés : Traduction biblique, cebaara, équivalence sémantique, microsémantique, lexèmes.

In den vergangenen Jahrzehnten hat sich in zahlreichen Disziplinen der Kindheitsforschung ein Paradigmenwechsel von der Forschung über Kinder hin zur Forschung mit Kindern vollzogen. Zahlreiche Forschungsprojekte befragen daher Kinder direkt nach ihren Ansichten und Vorstellungen. Der vorliegende Beitrag gibt Einblick in die Möglichkeiten zur Umsetzung standardisierter Kinderbefragungen mithilfe von Audiostiften. Dazu werden zunächst die wesentlichen Anforderungen standardisierter Befragungen an Kinder, Interviewende sowie Erhebungsinstrument und -situation diskutiert und die entsprechenden Potenziale von Audio-Stiften herausgearbeitet: Kinder können mithilfe eines Audiostifts einen Fragebogen weitestgehend ohne Unterstützung durch erwachsene Interviewer:innen und unabhängig von ihrer Lesekompetenz bearbeiten. Dadurch lassen sich unerwünschte Interviewer:inneneffekte deutlich reduzieren. Während sich einfache Befragungsprojekte auch mit den von den Herstellern implementierten Funktionen umsetzen lassen, wird im Beitrag auch eine Möglichkeit zur technischen Adaption eines Audiostifts aufgezeigt, um die Einsatzmöglichkeiten zu erweitern. Abschliessend werden die Erfahrungen eines ersten Praxistests und die identifizierten Herausforderungen und Optimierungspotenziale für die Instrumentenentwicklung thematisiert.

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Résumé: Ce travail fait suite aux préoccupations relatives à l’assassinat du personnage principal de Cronica de una muerte anunciada de Gabriel García Márquez. L’objectif a été d’identifier les raisons qui ont conduit au meurtre et de situer les responsabilités. La sociologie de la littérature est la méthode d’analyse qui nous a permis de mener à bien cette étude. À travers son œuvre, l’auteur a représenté la violence et le sentiment de vengeance dans la société colombienne. La violation du code d’honneur est l’une des causes de ce drame. La mort du protagoniste a été savamment annoncée et divulguée par les assassins dans le but d’amener les habitants à empêcher son accomplissement. Malheureusement, personne n’a pu intervenir. Une fois l’homicide exécuté, les criminelles rejettent leur responsabilité et culpabilisent les forces externes. Dans cette logique, la mort est le produit de la fatalité. Aussi, la société est coupable pour avoir été simple spectatrice et passive. En réalité, l'hypnose collective reflète l'irresponsabilité présente dans les structures sociales. Le présumé violeur du code d’honneur est innocent, c’est ce qui explique le manque de justification de l’acte criminel dans le roman. Márquez incrimine sans détour le code d’honneur qui encourage à tuer pour son compte. Mots-clés : Assassinat, Culpabilité, Roman du crime, Code d’honneur, Société.

The authors considered the identity of Christian teachers to be an urgent matter because of rapid changes in society, and assumed that such a consideration could help to envision education in an authentic way. They recognised that the current understanding of Christian identity emphasises unity with Christ and, therefore, set out to demonstrate that this unity is not only a matter of private spiritual life, but must also be carefully considered in professional practice. This article is not a research paper per se, but rather an exploratory, constructive essay. The authors examined and elaborated on unity with Christ with the help of the so-called three offices of Christ: prophet, priest, and king. After interpreting the Heidelberg Catechism and bringing it into critical dialogue with contemporary voices, they identified the implications of the three offices for educational practice. The office of prophet was reflected in both the implicit and explicit messages of the teacher. The office of priest was observable in a teacher’s compassionate behaviour, while the office of king was seen in the teacher’s humble citizenship and struggle against evil, as well as in the ethical views that a teacher promotes in class. Three offices were found helpful in rethinking Christian teachers’ role. The implications of this research included the potential for counterbalancing dualistic practices (role of the prophet), placing an emphasis on care instead of neoliberal pressures (role of the priest), and envisioning subject content within the coming of the kingdom (role of the king). Contribution: Through its consideration of the teaching profession in terms of the three offices of Christ, this article’s research seeks to enhance the professional identity of faithful Christian teachers. While the focus is primarily on those employed in Christian schools and also intends to influence the identity of those working in secular settings. The authors argue that teachers are prophets in the messages they impart, priests when they act compassionately, and kings when they encourage dedicated and exemplary citizenship.

In this piece we offer a reflexive account of our recent experiences of teaching with drama in two different online settings. Eva will recount her practice teaching trainee teachers in Switzerland and Nicky will recall her practice working with postgraduate applied theatre students in a drama school in the UK. Over and over again, we have encountered the mind-set that teaching drama online is “not possible”, or at the very least, that it is but a pale reflection of face-to-face teaching. Although we were out of our comfort zone at first, we now feel that teaching with drama online has its place in our fast-paced and increasingly technological world. Teaching and learning in digital contexts will likely remain a reality from now on, thus it is the purpose of this article to make the case for the creative potential of and indeed urgent need for online teaching that includes drama.

Trinity has been one of the core topics of theology during the last half century. Especially, the idea of a social Trinity has been promoted by leading theologians. This interpretation of the Trinity is often related to the theology of the Cappadocian fathers at the end of the 4th century, in contrast to the individualistic trinitarian discourse of Augustine, the father of Western theology. It appears that this theory is an untenable construct. The first leading theologian who developed the concept of the social Trinity, Jürgen Moltmann, did not relate it to the Cappadocians but to Augustine. It was especially John Zizioulas who promoted Cappadocian trinitarian theology as a base for social relations. By doing so, he not only neglected the social interpretation of Augustine by Moltmann but also disregarded the fundamentally apophatic character of Cappadocian theology. The discourse of the Cappadocians is about the way God is different from human beings, and its focus is not on relations of persons but about mutual indwelling of divine expressions of being. A social Trinity could rather be related to the African Tertullian. However, finally, the Trinity is not more than a formula for telling that the Father, the Son and the Spirit are real persons, and really one, as well. It is a formula of God talk, which serves worship and Christian life, and has no analogy in human beings or relations, as Hilary of Poitiers argued. This conclusion returns the doctrine of the Trinity to its basic meaning within the discourse on God. It has its own stance, and it should not be burdened by speculations on desired human relations. Intradisciplinary and/or interdisciplinary implications: For the discipline of systematic theology the conclusion of this paper implies that the doctrine of the Trinity should not be mirrored in theological anthropology but should be restricted to the discourse on God. This will challenge theological anthropology to be developed from another perspective, with a clearer distinction of Creator and creation.

Bestiario marino, de Abraham Truxillo

The environment has gained significant relevance on a global scale, owing to research by scientists and environmental movements that have been able to place global environmental problems such as earth warming and pollution. Social and environmental aspects are related to organizations and are being transcendental for various international institutions and organizations. The accounting has been present in humanity for several years now, as a result of the need that man has had to control and quantify the information generated from the economic activities that he has developed in the course of history. Today, accounting is required to report how organizations harm nature and its environment, because traditional accounting does not clearly reflect social and environmental costs The accounting area must make efforts so that the environmental accounting is developed and provides useful, clear and relevant information for the interested parties. In this research, a documentary review of the proposals on environmental accounts and the current state of environmental accounting was made. This research is descriptive with a qualitative approach and the design applied is non-experimental. Its objective is to analyse the elements of environmental accounts and show the efforts of the accounting area in terms of environmental impact. As a result, environmental accounts are conceptualized differently by each author depending on the reference on which they are based. It is concluded that there are great advances in environmental accounting and in the conceptualization of environmental accounts, however, further development is required for its uniformity and application. It is required that at the level of undergraduate studies are taught more subjects of corporate social responsibility for the graduates to develop an early awareness of the social and environmental aspects related to the organizations with the objective of establishing better accounting practices in order to reduce the impact of the current environmental damage and that could have been part of the regular accounting procedures that are carried out within organizations.

The coronavirus disease 2019 (COVID-19) pandemic is similar to the Spanish flu that occurred 100 years ago. Various media and research institutes have reported different church-related responses regarding the pandemic, especially in church growth. The pandemic has become a threat associated with fear, stress and frustration and causes significant health and economic crises. Its impact was inevitable on churches, with a substantial decrease in the level of worshippers. This research aims to assess the impact of and the church’s responses to the pandemic phenomena in Indonesia. It is a qualitative research with data descriptively analysed. Drawing on the Indonesian Bethel Church (GBI) case, the results showed that the Indonesian church has historically experienced various challenges and crises and considers the pandemic an opportunity for the church to show its natural character and use this as a moment of spiritual awakening. It is evident that the GBI considers the pandemic a spiritual-awakening momentum. In these challenging times, the GBI experienced an addition of 659 local churches (250 inaugurated and 409 pioneering posts) in response to the Great Commission’s fulfilment. Intradisciplinary and/or interdisciplinary implications: This research helps readers determine how the mission report acts as an understanding source of the church ecumenism in response to completing the ‘Great Commission’ of the Lord Jesus beyond the challenges of the COVID-19 pandemic phenomenon.

This publication unveils a set of fifteen fragmented sandstone blocks currently located in the courtyard of the IXth Pylon of the temple of Amun in Karnak. The study of these inscriptions allows to identify some elements of the offering scenes decorating a number of registers of a monumental doorway dating from the reign of Ptolemy III Evergetes. The exact location inside the Karnak complex of the building to which this door belonged remains still uncertain

Johann Georg Hamann was the first critic of the Enlightenment and his first victim. His thought, enormously complex and articulated through some ideas well ahead of his time, was quickly covered with “irrationalism” by the hermeneutical incapacity of the enlightened circles of the moment, which subsequently resulted in a notorious disregard for his work by the History of Philosophy. The present article intends to show that the categories used at the time to define the thought of Hamann are inadequate. More specifically, it will attempt to show how the revision of the Enlightenment carried out by Hamann reflects an attitude of “radical enlightenment” and not of “irrationalism”.

Reconstructing scientific networks from the past can be a difficult process. In this paper, we argue that eponyms are a promising way to explore historic relationships between natural scientists using taxonomy. Our empirical case is the emerging community of malacologists in the 19th century. Along the lines of pivotal concepts of social network analysis we interpret eponyms as immaterial goods that resemble the properties of regular social contacts. Utilising Exponential Random Graph Models reveals that the social exchange underlying eponyms follows similar rules as other social relationships such as friendships or collaborations. It is generally characterized by network endogenous structures and homophily. Interestingly, the productivity of authors seems to be well recognised among contemporary researchers and increases the probability of a tie within the network significantly. In addition, we observe an epistemological divide in the malacological research community. Thus even in the 19th century, at a time when science was just emerging as a differentiated social system, epistemological distinctions have been a defining concept for scientific contacts.

This article revisits Sigmund Freud’s analysis of the case of President Schreber and explores specifically the clinical notion of “delirium of influence”. The importance of Freud’s essay on the Schreber case is widely recognized, representing as it does one stage in the thinker’s inquiries into paranoia and the progressive understanding of the mechanism of neurosis. This article seeks to reposition Schreber’s delirium—reconsidered here not as a fantasy of transsexualism but as a fantasy of dominant power—in a more complex context allying the patient’s family history, the period in which his cosmogonic delirium occured and a consideration of the semantic potential of the German language in which President Schreber framed his delirium.