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Introduction. Forecasting and predication are influenced by the conventional perception of a reality that has been engulfed by a reaction to austerity and scarcity. Forecasting and linear projection toward the future are problem-solving trajectories that aim at maintaining the status quo. The future is inventable, not inevitable. A desired future cannot be achieved through forecasting and prediction, whether in dystopian fiction or utopian fancy, but can be accomplished through an imaginative future memory and by design. Memory is a phantasmagorical phenomenon, where present reality is constructed by past memory, it can also be transformed by future memory. Future memory requires a shift from being trapped by the gravity of the present to the weightless imaginary future and the freedom of toying with the real. Past memory is recalled to augment strategies for solving current problems, but future memory is imagined to explore design alternatives. Whereas memory of the past becomes our familiar path to forecasting the future, memory of thefuture provides a meaningful way to access a wide range of unfamiliar options for imagining a desired future.Purpose. The paper aims at explaining the possible ways of interpreting the language of future as semiology, which can be located within the larger scope of semiotics. Under this larger scope, there are three major semiotic systems: linguistics, kinesics, and objects.Methods. In cognitive semiotic perspective the paper highlights the methods of interpreting the semiological concept of future in literary text focusing on psychological and sociological data.Results. Going faster and acquiring material, physical things are considered winning the game of forecasting and projection. It is clear that postmodernity has been superseded by transmodernity. The core value of transmodernity, which embodies many integrative qualities and undissolved differences, emphasizes transparency between pre-modern, modern, and postmodern realities. Not only does transmodernity discard modernity’s insistence on autonomy and absoluteness, it also transcends modernism and postmodernity’s inclination toward dualistic rationality and an either-or position. A desired future in the transmodern world can be created through phantasmagorical memory and communicated by the notating and scoring process. Such future possibilities are emergent outcomes of the design process that teleologically reveals unlimited options.Conclusion. Notating the imagination of phantasmagorical memory transforms the status quo into a visceral experience of a desirable future in our transmodern world. This is the way we can transform the present reality into a desired future reality. Without such memory, it would be difficult to avoid the despair about the status quo and to go beyond utopianism and dystopianism. To imagine the future is to transform absoluteness and to participate in a process that seeks meaningful change. Imagining a desired future in the transmodern world is essential for rejuvenating cultural practices and renewing natural environments. And notating imagination – the unseen forces behind physical manifestations – reveals an integrated consciousness that highlights the reciprocal relationship between cultural ethos and environmental ethics.

El presente trabajo tiene por objetivo analizar el conflicto existente entre el derecho a la vida y las libertades religiosas en la jurisprudencia, a propósito del rechazo a ciertos procedimientos médicos como las transfusiones de sangre. Luego de reconstruir la postura mayoritaria, cuestionaré dos de sus fundamentos esenciales: que el derecho a la vida es un derecho absoluto y que se trata de un derecho indisponible.

Cemil Molla, Osmanlı Devleti’nde 17. yüzyıldan itibaren ilmiye sınıfının çeşitli üst kademelerinde görev yapmış bir ulema ailesi olan Üryanizâdelerin son temsilcilerinden biri olarak Osmanlı bürokrasisinde çeşitli görevler almıştır. Ulema ailesinin geleneksel eğitim anlayışı çerçevesinde İslâmî ilimleri tahsil ettikten sonra müspet ilimlerde, özellikle hukuk alanında söz sahibi olabilecek kadar eğitim alma fırsatı bulmuştur. Cemil Molla’nın daha önce basılmamış Dağarcığım adıyla bilinen hatıratı bu çalışmanın ana kaynağıdır. Bu çalışmada, hatırattan yola çıkılarak padişaha ve saraya yakınlığı ile tanınan Osmanlı’nın son dönem ulemasından Cemil Molla’nın siyasal yönetim biçimlerine ve II. Abdülhamid iktidarına yönelik fikirlerinin yansıtılması amaçlanmıştır. Ayrıca söz konusu döneme tanıklık etmiş aydın ve bürokratların yönetim anlayışları ve bu konudaki temel iddialarına değinilmiştir. Dönemin mutlakiyet ve meşrutiyet yönetim biçimlerine dair tartışmaları çerçevesinde Cemil Molla’nın zihin dünyasına ışık tutulmaya çalışılmıştır. Konu ile ilgili araştırma eserleri ve makalelerin yanı sıra biyografi kaynaklarından, vakanüvis tarihlerinden, Aile Özel Arşivi’nden, Cumhurbaşkanlığı Devlet Arşivleri ve İstanbul Müftülüğü Şer’iyye Sicilleri Arşivi’nden istifade edilmiştir., Cemil Molla, one of the last representatives of the Üryanizade family whose members were employees at various upper degree scholarships in the Ottoman Empire since the 17th century, was assigned to several missions in the Ottoman bureaucracy. After studying Islamic sciences in accordance with the traditional education approach of the ulema family, he had the opportunity to receive education in positive sciences, especially in the field of law. The unpublished memoir of Cemil Molla titled Dağarcığım is the main source of this article. This study aims to reflect the ideas of Cemil Molla who was one of the late Ottoman scholars and known for his close relationship with the sultan and the palace, about the types of political administration regimes and the rule of Sultan Abdülhamid II. The opinions of the intellectuals and bureaucrats who witnessed the above-mentioned period and their basic arguments were also mentioned in the article. It has been tried to shed light on the mentality of Cemil Molla within the framework of the discussions on the autocratic and constitutional regimes of the period. In addition to research works and articles relating to the subject, biographical sources, chronicler histories, family’s private archive, Turkish Presidency’s State Archives, and Sharia Court Registry Archives of Istanbul Muftiate were analyzed for this study.

Funder: studienstiftung des deutschen volkes; doi: http://dx.doi.org/10.13039/501100004350, Funder: Prins Bernhard Cultuurfonds, How many correct logics are there? Monists endorse that there is one, pluralists argue for many, and nihilists claim that there are none. Reasoning about these views requires a logic. That is the meta-logic. It turns out that there are some meta-logical challenges specifically for the pluralists. I will argue that these depend on an implicitly assumed absoluteness of correct logic. Pluralists can solve the challenges by giving up on this absoluteness and instead adopt contextualism about correct logic. This contextualism is naturalistically appealing.

El presente artículo aborda la crítica de la sociedad moderna y su cultura de castración, entendida ésta como la anulación o en su mejor caso, el acondicionamiento del individuo a través de la educación y del trabajo como elementos yuxtapuestos que se implantan sobre el deseo natural del individuo. En este sentido, la teoría crítica de la sociedad consigue desenmascarar al individuo en su actuar condescendiente ante la auto infringida represión de sus instintos biológicos, poniendo en perspectiva la condición actual de la educación que, sometida al dominio del todo, obedece, en su funcionalidad, a la opresión de las potencialidades humanas, con el fin de integrar al individuo a la totalidad consumista del sistema social.

The aim of this article is to reopen the investigation of the ablative absolute in Latin and to analyse this construction and its use from one angle, namely, the coreferentiality rules. The examples for analysis have been taken from the Gallic Wars. As has been noticed before, in several works, the use of the absolute construction in texts written by classical authors, such as Caesar or Cicero, allows us to formulate a rule concerning its coreferentiality. As far as the syntactical coreferentiality is concerned, the classical rule requires an absolute construction to be — unsurprisingly — absolute, i. e., non-coreferential. This rule seems to be increasingly ignored by later authors. However, a deeper analysis taking into account not only syntactical but also semantical coreferentiality shows that the absoluteness of the construction is not so absolute after all, even in classical Latin. The examples of such use of the ablativus absolutus may be seen as forerunners of the change that occurred between classical and late Latin. The author proposes a hypothesis that an independent but similar development of the use of absolute constructions in different languages may suggest that there is a kind of interlinguistic tendency to substitute nominal phrases for subordinate clauses, especially in spoken language.

This article is intended to answer the question of the possible coherence of the principles of historicism developed by the Neo-Kantian tradition (V. Windelband, G. Rickert) in their refl ection in philosophical theology of E. Trelch and in the conception of absoluteness of Christianity. The article studies the metamorphoses of historical thinking in the post-Hegel philosophy of history of the 19th century in their determining infl uence on the liberal theology of Trelch. The article also discusses the possibility of building a non-metaphysical philosophy of history and its relationship with Christian theology. The metaphysical substantiation of historicism in the context of the concept of absoluteness of Christianity uses the example of the projects of G. Hegel and F. Schleiermacher. A characteristic feature of the metaphysical form of historicism is its inextricable connection with dialectics. According to Hegel, historical life has a logical structure; substance (spirit) realises itself in history. According to Schleiermacher, the absolute reveals itself in historical forms of religious consciousness. Comparative historical religious studies allow Trelch to give a new answer to the question of the absoluteness of Christianity. Absoluteness loses its metaphysical nature and is determined by the uniqueness and specifi city of any historical event. Trelch preserves the transcendent in history not in form of a metaphysical absolute, but in form of religious values. Developing the concept of Rickert’s historicism, Trelch highlights three aspects of a historical setting. This is a method of historical criticism, correlation and analogy. Trelch, following Rickert, actualises the meaning of a historical event through feeling. Thus, for Trelch, the religious feeling combines the possibility of cognition of the transcendental with the help of the religious a priori and the ability to empirically explicate this knowledge. Trelch adopts the personality-oriented concept of Windelband’s history and extrapolates it to Christianity as the bearer of the values of personalism. A comparative and historical study of religion reveals, according to Trelch, the absoluteness (uniqueness) of Christianity in ethical personalism. Trelch sees the historical uniqueness of Christianity in the humanism of the Sermon on the Mount. This implies sacrifi cial love for one’s fellow men, including love for enemies. Relativism of the principles of historicism presupposes various forms of non-historical substantiation of historicism. Thus, it acts as a source of various concepts of the absoluteness of Christianity.

Around the world, the rise of temperatures due to global warming is revealing and exposing forgotten traces of the past that are still scored somewhere in the physical terrain. This paper suggests that the transformative landscapes of the Anthropocene not only confront our present world with a ruined and unprecedented future; they also draw our attention to suppressed and stowed-away memories and geographies from the past. By examining imaginaries of sustainable futures in Mexico City, New York and Amsterdam, it will be shown that site-specific ruins and traces of past realities have an evocative potential: they are used to imagine alternative historical trajectories and indicate possible alternative futures that challenge the absoluteness of our present world. The underlying temporality in these imaginaries is one in which the future is portended as a return of a past: there lies a future in these ruins.

The article discusses different theories of globalization, and in particular concludes that sometimes they vary too much to unambiguously define “globalization”, as different scientific concepts offer different approaches to understanding the nature and processes of this phenomenon. This situation itself illustrates the contradictions and different attitudes to globalization in the modern world: from perception and even absoluteness to its complete denial. Researchers and experts in various fields of science argue about the pros and cons of globalization, but share the same stance: the manifestations of this process can be seen in all spheres of public life, and changes are inevitable. The article identifies the main developmental shifts introduced by globalization, its paradoxes, trends, and tendencies. Special attention is paid to global trends. An important conceptual point of the author’s methodological optics also consists in the stipulation that each trend is in principle always ascending and, gaining the apogee of development, determines the emergence of its antipode – antitrend as antagonistic tendencies. In our opinion, in addition to the fact that each trend generates an antitrend, the following basic civilizational trends, which form a single process of globalization – individualization, virtualization, mobility, and hybridization – are clearly traced today. The author argues that in different societies, these global trends define themselves through a set of tendencies. They can be ambivalent and have different courses in different societies, but in one way or another mark globalization as a holistic process, a general process of constant, uninterrupted change.

This paper explores Bion's theory of links, L, H, K (Love, Hate and Knowledge) and their minus counterparts, -L, -H, -K, which are not conceivable as simply opposite to or as a lack of L, H, K. Rather, they correspond to a way of experiencing Love, Hatred and Knowledge in terms of absoluteness, and in terms of a radical impossibility of acknowledging loss, relativeness and absence. The theory of links is also examined in its evolution towards the conceptualization of three types of container/contained configurations (commensal, symbiotic and parasitic). These Bionian models are compared and referred to the way Jung articulates the coexistence of 'good' and 'evil', and the paradoxical nature of mental functioning in relation to the individuation process. The images taken from the Rosarium Philosophorum, particularly the Fons Mercurialis, examined by Jung in 'The psychology of the transference' (1946), are explored in the paper. Theory is examined with a particular focus on the adolescent mind and its dramatic phenomenology. Two excerpts taken from the analytic work with a mid-adolescent female patient and a late-adolescent male patient are presented to describe minus-Hate as a form of absolute love, and minus-Love as a form of absolute hatred.Cet article explore la théorie Bionienne des liens, A, H, C (Amour, Haine, Connaissance) et de leurs contreparties, -A, -H, -C, qui ne sont pas concevables simplement comme l’opposé de, ou le manque de A, H ou C. Elles correspondent plutôt à une manière de faire l’expérience d’Amour, Haine et Connaissance en termes d’absolus, et en termes d’une impossibilité radicale d’admettre la perte, l’aspect relatif des choses, et l’absence. La théorie des liens est également étudiée dans son évolution vers la conceptualisation de trois types de configurations « contenant/contenu » (commensal, symbiotique et parasitique). Ces modèles Bioniens sont comparés et mis en rapport avec la manière dont Jung articule la coexistence du « bien » et du « mal », et la nature paradoxale du fonctionnement mental en relation avec le processus d’individuation. Les images du Rosarium Philosophorum, et particulièrement celle de Fons Mercurialis, que Jung étudie dans « La psychologie du transfert » (1946), sont explorées dans cet article. La théorie est étudiée avec un accent particulier sur l’esprit adolescent et sa phénoménologie spectaculaire. Avec deux passages d’un travail analytique, l’un avec une patiente au milieu de l’adolescence, et l’autre avec un patient en fin d’adolescence, je décris moins-Haine comme une forme d’amour absolu, et moins-Amour comme une forme de haine absolue.In diesem Artikel wird Bions Theorie der Verbindungen L, H, K(W) (Liebe, Haß und Wissen) und ihre negativen Gegenstücke -L, -H, -K(W) untersucht, die nicht als einfach entgegengesetzt zu oder als Mangel an L, H, k(W) vorstellbar sind. Sie entsprechen vielmehr einer Art und Weise, Liebe, Haß und Wissen im Sinne von Absolutheit und in Bezug auf eine radikale Unmöglichkeit, Verlust, Relativität und Abwesenheit anzuerkennen, zu erfahren. Die Theorie der Verknüpfungen wird auch in ihrer Entwicklung hin zur Konzeptualisierung von drei Arten von container-contained Konfigurationen (genossenschaftlich, symbiotisch und parasitär) untersucht. Diese bionianschen Modelle werden verglichen und auf die Art und Weise bezogen, wie Jung die Koexistenz von ‘Gut’ und ‘Böse’ sowie die paradoxe Natur der mentalen Funktionsweise in Bezug auf den Individuationsprozeß formuliert. Die Bilder aus dem Rosarium Philosophorum, insbesondere das des Fons Mercurialis, die Jung in 'Die Psychologie der Übertragung' (1946) untersuchte, werden in der Arbeit herangezogen. Die Theorie wird unter besonderer Berücksichtigung des jugendlichen Geistes und seiner dramatischen Phänomenologie untersucht. Zwei Auszüge aus der analytischen Arbeit mit einer Patientin im mittleren und einem männlichen Patienten im späten Jugendalter werden vorgestellt, um Minus-Haß als eine Form absoluter Liebe und Minus-Liebe als eine Form absoluten Hasses zu beschreiben.L’articolo esplora la teoria bioniana dei legami L, H, K (Love-Amore, Hate-Odio and Knowledge-Conoscenza) e le rispettive controparti ‘meno’, -K, -L, -H, che non sono semplici opposti o mancanze di L, H e K. Al contrario, corrispondono ad una modalità di sperimentare l’amore, l’odio e la conoscenza in termini assoluti, con una radicale impossibilità di riconoscere la perdita, la relatività e l’assenza. La teoria dei legami viene anche esaminata alla luce dell’evoluzione verso la concettualizzazione dei tre tipi di configurazione contenitore-contenuto (commensale, simbiotica, parassitica). Questi modelli bioniani sono messi a confronto con la modalità con cui Jung articola la coesistenza di ‘bene’ e ‘male’, e la natura paradossale del funzionamento mentale in relazione al processo di individuazione. Vengono prese in esame le immagini tratte dal Rosarium Philosophorum, ed in particolare la Fons Mercurialis, studiate da Jung ne La psicologia della traslazione. La teoria viene approfondita con una attenzione particolare alla mente adolescenziale e alla sua intensa e drammatica fenomenologia. Allo scopo di descrivere -H come forma di amore assoluto, e -L come forma di odio assoluto, vengono presentati due estratti di sedute analitiche con una paziente nella media adolescenza e con un paziente in età tardo adolescenziale.В статье исследуется теория связей Биона: L, H и K (Любовь, Ненависть и Познание) и их негативные спутники -L, -Н, -K. Их не следует понимать как простые противоположности и отсутствие L, Н и K. Скорее, они соответствуют способу переживания Любви, Ненависти и Познания в терминах абсолютности и в терминах полной невозможности признания утраты, относительности и отсутствия. Теория связей также рассматривается с точки зрения ее эволюции и движения к концептуализации трех типов контейнера/контейнируемого (комменсальный, симбиотический и паразитарный). Эти бионианские модели сопоставляются с постулатом Юнга о сосуществовании «добра» и «зла» и с парадоксальной природой психического функционирования в отношении процесса индивидуации. В статье также анализируются изображения, взятые из Rosarium Philosophorum, в частности, Fons Mercurialis, исследованный Юнгом в «Психологии переноса» (1946). При рассмотрении теории уделяется особое внимание подростковой и юношеской психике с ее яркой феноменологией. Представлены два отрывка из аналитической работы с пациенткой раннего юношеского возраста и пациентом позднего юношеского возраста. В отрывках описана минус-Ненависть как форму абсолютной любви и минус-Любовь как форма абсолютной ненависти.El presente trabajo explora la teoría de los vínculos de Bion, L,H,K (Amor, Odio y Conocimiento) y sus contrapartidas negativas, -L, -H, -K, las cuales no son concebidas como simples oposiciones de, o como ausencia de L,H,K. Sino que corresponden a un modo de experimentar Amor, Odio y Conocimiento en términos absolutos, y en términos de la imposibilidad radical de considerar la pérdida, la relatividad y la ausencia. La teoría de los vínculos es examinada a partir de su evolución hacia la conceptualización de tres tipos de configuraciones contenedor/contenido (comensal, simbiótico y parasitario). Estos modelos Bionianos son comparados en referencia al modo en el que Jung articula la coexistencia del ‘bien’ y el ‘mal’, y la naturaleza paradójica del funcionamiento mental con relación al proceso de individuación. Se exploran, las imágenes tomadas del Rosarium Philosophorum, particularmente, la Fons Mercurialis, descripta por Jung en ‘La Psicología de la Transferencia’ (1946). La teoría es explorada con el foco particular en la mente adolescente y su dramática fenomenología. Se presentan dos fragmentos tomados del trabajo analítico con una paciente en su adolescencia media, y con un paciente en su adolescencia tardía, para describir el negativo-del-Odio como forma de amor absoluto, y el negativo-del-Amor como forma de odio absoluto.负面的地形。恨、青少年和成长的矛盾 本文探讨比昂的链接理论, LHK (三个字母分别对应爱, 恨和知识)以及与它们对应的负性面, -L, -H, -K, 这些负面不能简单地理解为是LHK的反面, 或是LHK的缺乏。相反, 它们与爱、恨和知识的体验关联, 其体验的方式是绝对的, 彻底不可能地, 对丧失、连结和缺席的承认。文章进一步探讨了链接理论的发展, 关注了三个类型的容器-容纳物的概念 (共存、共生、寄生)。文章比较了比昂的模型与荣格关于“善”与“恶”共存的论述, 以及与自性化过程相关联的心理功能中的矛盾一体性。文章讨论了《哲学家的玫瑰园》中的意象, 特别是墨丘利意象, 这些意象曾被荣格在《移情心理学》(1946)中探讨。理论的探讨特别关注青少年的心理, 及其引人注目的现象。文章摘取了两段分析性工作的个案记录, 一位是处于青春期中期的女性病人, 一位是青春期后期的男性病人, 文章通过这两个个案来呈现负的恨如何作为一种形式的爱的缺乏, 以及负的爱作为彻底的恨形式。.

The paper is an attempt to revisit Rawls’ idea of a self, which elicits the concept of justice in the liberal tradition. Justice, as understood in the social and political context, is the basic feature of a well-ordered and rationally developed society and it is considered to be a virtue of the social institution. The liberal theory believes in the basic principle that right is prior to the good, and what is most fundamental to our personhood are not the ends we choose but our capacity to choose them. Hence, in Rawls’ account of the self, absoluteness of the metaphysical priority has an edge over the absoluteness of the moral priority. The idea of an unencumbered self, in the social and historical sense, is at the core of the Kantian-Rawlsian theory of justice, which is under attack by the communitarians. Communitarians like Sandel, however, questions Rawls’ claim for the priority of right over good and maintains that liberals fail to recognize the self is ‘embedded,’ in and partly constituted by communal commitments and values which are objects of choice. In this paper, I examine communitarian critiques of Rawls’ liberal self. Further, I also refer to Rawls’ turn to the ‘political,’ which works as a ‘module’ that fits into and can be supported by a variety of reasonable comprehensive doctrines.

We show that Dependent Choice is a sufficient choice principle for developing the basic theory of proper forcing, and for deriving generic absoluteness for the Chang model in the presence of large cardinals, even with respect to DC-preserving symmetric submodels of forcing extensions. Hence, ZF+DC not only provides the right framework for developing classical analysis, but is also the right base theory over which to safeguard truth in analysis from the independence phenomenon in the presence of large cardinals. We also investigate some basic consequences of the Proper Forcing Axiom in ZF, and formulate a natural question about the generic absoluteness of the Proper Forcing Axiom in ZF+DC and ZFC. Our results confirm ZF+DC as a natural foundation for a significant portion of "classical mathematics" and provide support to the idea of this theory being also a natural foundation for a large part of set theory., Comment: 23 pages; final version

The relevance of the study is due to the problem of the discrepancy between the constructed media reality and reality. The author sees the reason for this problem in the fact that media content producers exploit the synonymous use of the words “fact” and “media fact”. The author notes that the studies conducted earlier do not allow to clearly demonstrate the inequivalence of these concepts, therefore, indicates the need to apply the modeling method to solve this issue. It is proposed to build and then compare the conceptual models of the FACT and MEDIAFACT, taking into account the figuratively perceptual, conceptual and value sides of the concept. Attention is paid to the need to take into account the categories of absoluteness, relativity, ambivalence. The results of a comparative analysis of the learned models are presented. The importance of the media factor in the formation of the conceptual signs of MEDIAFACT is emphasized. The differentiating features of FACT (truth) and MEDIAFACT (pertinence) on the value side of the models are revealed. It is shown that the nuclear conceptual signs of the FACT (reliability and objectivity) were preserved in the conceptual model of MEDIAFACT, but moved from the absolute category to the ambivalent one. It is concluded that a comparative analysis of conceptual models made it possible to compare similar concepts of “fact” and “media fact” and demonstrate their inequivalence.

The meaning of morality lies in the coordination of private interests for the good of individuals and of society. Morally positive actions are those that affirm and contribute to the good of anothe...

This paper represents the latest revision of a portion of the research work, still in progress, carried out by the author during the last four years. The overall aim of the study fundamentally consists in showing how, while postulating the absoluteness of time, the validity of the relativistic equations may be formally preserved. Starting from the writing of the first Friedmann – Lemaître Equation (and therefore from General Relativity), a Simple-Harmonically Oscillating Universe (flat, upper-bounded, conventionally singular at

The article is devoted to the research of practical aspects of the implementation of the subjective right to refuse to accept inheritance. Heritage rejection is considered as a one-sided transaction. The analysis of current legislation that governs the issue of heritage rejection has been made. The main problem aspects of exercise of heritage rejection in notarial practice has been identified. It has been defined that the heir can fulfil their right on inheritance by active manifestation of will, by means of applying for heritage rejection or by passive manifestation of will, by means of refusal of inheritance. It has been concluded that “heritage rejection” and “refusal of inheritance” are different legal categories. The distinction between the legal consequences of heritage rejection and refusal of inheritance has been made. The legal consequences of missing the term for inheritance have been defined. The grounds for filing a claim by the heir for determining an additional term for filing a claim for inheritance have been determined. The court practice of determining the additional term for applying for inheritance has been analyzed. The reasons of missing the term of accepting the inheritance, which are considered by the court to be respectful, have been established. The notarial procedure for realizing the right of rejection of inheritance has been examined. The rules of applying for heritage rejection to the notary by the heir have been summarized. The signs of rejection of inheritance have been formulated. The contents of the concepts of “absoluteness” and “unconditionality” as characteristic signs of heritage rejection have been clarified.On the basis of interpretation of the regulations of the current legislation, it has been defined the types of heritage rejection (refusal of one or only heir, several heirs or all the heirs), presence of indication of the person in whose favour this act fulfilled (targeted or not targeted) and also according to the type of inheritance (refusal of the heir by will or by law). The attempt to summarize the legal consequences of heritage rejection depending on its type within the inheritance by will and by law has been made. The consequences of withdrawal by the heir their heritage rejection during the term determined for its acceptance have been defined. The features of the notarial registration of inheritance rights during implementation of the heir refusal to acceptinheritance have been clarified.

The article constitutes a collection of notes related to the lesser known and rarely commented works by an émigré writer – Adam Czerniawski: his poems translated into English, short texts of literary criticism, short novels and his memoirs. Modern Polish prose is still frequently treated as a ciphertext, of interest only to a limited number of readers who revel in this labyrinth of thoughts. It may seem that at the end of the 20th century – a period so involved in the debate about the traditional understanding of literature – avant-garde variants of prose should be understandable for everyone or, at least, that literary criticism would assign them to the appropriate level in the hierarchy of modern forms. However, the situation turned out to be different. The prose model imposed by Positivism still remains predominant in the habits and tastes of both literary critics and readers, and only recently has this model been questioned. As a result, the short novels by Czerniawski have not yet been sufficiently analysed. Reminiscent of Gombrowicz, these texts can be seen as absolute stories. The feature of absoluteness is visible at all their levels: origin, narration, reading. Everything is possible, yet nothing is accidental or random. However, limiting these narratives to only avant-garde rules would, without a doubt, distort their sense. Czerniawski’s prose also uses the infinite potential of the grotesque, plays with its own language, thus making it into an undoubtedly philosophical Ding an sich. The prose was also written in order to face traditional sanctities such as, for instance, the incorrigible “Polishness” that glorifies old symbols and sees a divine influence in them. Finally, Czerniawski’s prose is based on the “common sense” that can be found in numerous amusing contexts of the surrounding world.

The fact that the power attributed to God in the theologies which have faith in Him is defined as the authority has resulted in an idea that this area of power is infinite. This thought, which is dealt with from the point of view of God's absoluteness, has made the problem of evil, which is the most basic argument of atheists, an inconvenient issue before the theists in terms of functionality of God’s power attribute. All people who have faith in God would answer such question “God wishes to prevent evil, but isn’t He powerful enough?” like this “God has absolute attributes in every aspect. So He is omnipotent.” The question “Then, why doesn’t He intervene with the evil?” becomes a fundamental problem for both believers and non-believers. Within the framework of the evil problem, still up-to-date today, this study seeks answers to the discussion of Allah's intervention to the Human verbs within the scope of early kalam scholars’ thoughts like Mu’tazila, Ashari and Mâturidi. Absolute power taken into account the reflection of the absolute power to the universe in the context of the evil problem, it is seen that it acts in the perspective of absolute good God in Mu’tazila’s theory of Aslah. At this point, it appears that the Ash'ari do not develop an absolute good God imagination, and they shaped God's relationship with the universe only by his absolute power. Although the Mâturidis limit the power of Allah according to the will and desire of human beings within the framework of wise and dependent intervention approach, we can say that they are in a closer line to the Asharis in creating everything. Summary Summary Today, people who have faith in Allah believe that He is absolute in every aspect. At this point, the will and might attributes are considered attributes that represent absoluteness. However, this issue, which is important in terms of Allah's absoluteness, brings with it some problems for believers when Allah-human relationship is taken into consideration. The most noteworthy of these is the problem of evil, which has not lost its importance today as throughout the historical process. Although it is said that Epicurus (d. 270 / BC), who first presented this problem as a logical evidence, it is known that it was David Hume who explicitly expressed it. Although the problem of evil has been handled by Islamic philosophers, it has not been as systematic as in the West. The Kalam scholars dealt with the problem rather within the framework of power attribute of Allah. In this sense, Allah's attribute of power is shaped in terms of human freedom, responsibility, destiny, good and evil in the context of its relationship with human acts. After the socio-political events in the history of Islam, the formation of Allah-human relationship on the concept of absolute Allah has caused different ideas to emerge in the context of Allah-human relationship, and resulted in the association of all kinds of negativity and human product phenomena with the power of Allah. In this respect, for a true imagination of Allah, it is important to establish the a true relationship between man and the universe with the power of Allah. When they look at the Kalam schools, they all accepted that Allah has power and they try to prove this power in different ways. For example, one of the most important scholars of Mu’tazilah, Qadi Abdulcebâr (d. 415/1025) states that the act which results from Allah signifies that He is Able. In addition, he tried to show that Allah is mighty by stating that the proofs that Allah is the Creator of the world signify that he is Able without any means. The most important point here is that he says that Allah has the potential to be Mighty. We see that Mu’tazilah scholars handled the power of Almighty that Allah refers to Himself in the Holy Quran as a justification. Ash’ari says that it is not possible for the creator of the works that appear regularly around us not to have power. Thus, he declared that created creatures signify that Allah is a mighty being. Mâturidi considers all that exists from Allah as proof of His might. When we look at the Mâturidi tradition, it is seen that they used a method similar to the methods of Ash’arism and Mu’tazilah. In general, this sect has based the existence of the universe on the fact that Allah is a mighty entity. As a result, the schools of Kalam have accepted that Allah has power and they have come together at a common point. But the question “is the domain of power an area of inclusiveness?” has led to the emergence of disputes among the theologians. Although the Mu’tazilah scholars accepted the absoluteness of power, they preferred to limit it in the context of the principle of justice and they argued that it is preserved as related to might. Mu’tazilah scholars emphasize that Allah's might encompasses everything, but that this scope is in terms of the possibilities of action. Therefore, they have removed the coverage of infinite power from the point of creation of acts. In this context, they have stated that Allah cannot be qualified for what people are capable of and the might of Allah will not be related to these acts. In this respect, the necessity of the Almighty God's absolute power to the universe has been abolished by the Mu’tazilah scholars. The school of Ash'arism argued that Allah has might and that absolute might has taken the universe. The Ash'ari scholars agree that the absolute power of Allah is the only power that encompasses all creatures in terms of creation. According to the Ash'aris, Allah is the true creator and no one else is a partner in creation. In this respect, Allah's most powerful attribute is His power to create. Therefore, they stated that the voluntary acts of human beings are related to Allah’s power and that no other power had any effect on human actions. In this sense, Ash'arians have evaluated Allah's power through its absoluteness. Unlike Mu’tazilah, they state that the power is related with persecution and it creates persecution. In this respect, the most important difference between Mu’tazilah and them seems to lie in the relationship between the creation of the persecution and the responsibility. Because unlike Mu’tazilahs, Ash’arians emphasize that the creation of the persecution by Allah does not mean that he is persecuting. Maturidism has stated that the power of Allah is both absolute and principled. In this sense, He uses His power in a way that is compatible with His wisdom and His Highness. In the Māturidi tradition, the relationship between Allah and the universe has been dealt with within the framework of the attribute genesis as well as the power. In this context, Allah has both power and genesis attributes from all eternity. However, the attribute of power is an attribute that makes something possible, whereas the genesis is the attribute that constitutes a certain thing from these possibilities. According to the Mâturidians, the genesis refers to creation from nothing in terms of everything. In this sense, it can be said that in this tradition, the idea that everything is constantly created by Allah is dominant. However, even if they say that everything that exists in the universe is created by Allah, they go to a point of separation in human actions and they state that human acts are also formed according to the orientation of human might. Therefore, we see that Maturidians also limit the absolute power in the context of the universe.

This article is dedicated to the study of the functional orientation of humor in the works of the German writer Dieter Nuhr, who is a modern writer-humorist; he was awarded several literary awards. The functional orientation of his humor has a wide range: from common everyday unpretentious jokes to multidimensional ironic constructions with a subtext that is understandable only to those who are well versed in German cultural and historical discourse. He is keenly interested in questions of not only German reality, but also international problems. Making fun of the shortcomings of individuals and communities, he tries to help them overcome these shortcomings, and thereby contributes to the overall development of progress and to the positive evolution of all of humanity. Excerpts containing a comic effect were selected and analyzed as research material The table provides a translation of selected examples and interprets the meaning of ironic utterances. Exploring the direction of ridiculing Dieter Nuhr, it is safe to say that his texts are dominated by self-irony. He snipes at himself as at a typical representative of the German mentality, Dieter Nuhr shows to us such human flaws as laziness, stupidity, weakness, and lack of punctuality. The author also places in question the absoluteness of such philosophical concepts as good and evil and demonstrates their relativity in human life. Dieter Nuhr does not give us the answers to these questions, but makes us think about the essence of the antonymic concepts of “good and evil.” It is worth noting that the study and adequate understanding of humor requires not only linguistic knowledge, but also knowledge of linguacultural concepts, the presence of a certain linguistic erudition.

We ask, when is a property of a model a logical property? According to the so-called Tarski–Sher criterion this is the case when the property is preserved by isomorphisms. We relate this to model-theoretic characteristics of abstract logics in which the model class is definable. This results in a graded concept of logicality in the terminology of Sagi [46]. We investigate which characteristics of logics, such as variants of the Löwenheim–Skolem theorem, Completeness theorem, and absoluteness, are relevant from the logicality point of view, continuing earlier work by Bonnay, Feferman, and Sagi. We suggest that a logic is the more logical the closer it is to first order logic. We also offer a refinement of the result of McGee that logical properties of models can be expressed in $L_{\infty \infty }$ if the expression is allowed to depend on the cardinality of the model, based on replacing $L_{\infty \infty }$ by a “tamer” logic.

Clausewitz made the intuitively appealing claim that wars tend to “absoluteness,” and that all limitations imposed by law and morality are in theory alien to it. Clausewitz of course knew that there are in practice many limitations to how wars are fought, but he saw them as contingent to what war is. Since then, however, historians such as John Lynn (Battle: A History of Combat and Culture [Westview Press, 2003]), John Keegan (A History of Warfare ([Random House,1993]) and Victor Davis Hanson (The Western Way of War [Oxford University Press, 1989]) have taught us to see things differently: war is a cultural phenomenon, and the limitations that rituals and taboos impose are essential to what war is. With Conspiring with the Enemy, her intelligent and erudite book on cooperation in war, Yvonne Chiu builds on that work by showing the wide variety of forms cooperation in war can take—something that, Chiu claims, we tend to overlook and take for granted at the same time.

We prove that the Solovay set Σ is absolutely definable in a sufficiently wide sense; in particular, Σ does not depend on the choice of the ground model.

This article is dedicated to the study of objects of ridicule in the work of the German writer Dieter Nuhr «Das Geheimnis des perfekten Tages», who is a modern writer-humorist; he was awarded several literary awards. The functional orientation of his humor has a wide range: from common everyday unpretentious jokes to multidimensional ironic constructions with a subtext that is understandable only to those who are well versed in German cultural and historical discourse. He is keenly interested in questions of not only German reality, but also international problems. Making fun of the shortcomings of individuals and communities, he tries to help them overcome these shortcomings, and thereby contributes to the overall development of progress and to the positive evolution of all of humanity. Excerpts containing a comic effect were selected and analyzed as research material. The table gives an explanation for each example selected from the text, and also determines the number of objects over which the author of the work is ironic. Exploring the direction of ridiculing Dieter Nuhr, it is safe to say that his texts are dominated by self-irony. He snipes at himself as data typical representative of the German mentality, Dieter Nuhr shows to us such human flaws as laziness, stupidity, weakness, and lack of punctuality.The author also places in question the absoluteness of such philosophical concepts as good and evil and demonstrates their relativity in human life. Dieter Nuhr does not give us the answers to these questions, but makes us think about the essence of the antonymic concepts of «good and evil.» It is worth noting that the study and adequate understanding of humor requires not only linguistic knowledge, but also knowledge of linguacultural concepts, the presence of a certain linguistic erudition.

The article examines the critical views on the bureaucracy of political philosophers and experts in the field of public administration, from the end of the eighteenth century to the present day. The emphasis is on the fact that phenomenon and concept of bureaucracy is one of the most discussed and analyzed within the science of public administration. Despite the historical stability and evolution of the theoretical foundations of bureaucracy, the latter is increasingly criticized by researchers. The analysis of critical sources of bureaucracy as a scientific model and the practical organization of a public administration confirms the idea of the non-relevance of bureaucratic management mechanisms in the context of modern, dynamic social transformations. The goal of the paper is to comprehensively analyze critical assessments of the bureaucracy at the level of theory and practice, to systematize the dysfunctional characteristics of the bureaucracy as a form of administration. The analysis of the papers of such scholars as Ch. Barnard, Ch. Goodsell, R. Hummel, R. Merton, M. Meyer, etc. shows that the disadvantages of the bureaucratic model of public administration include its mechanistic character, absoluteness of rationality, antihumanism, and formalization of procedures. Today, most scholars recognize the need to establish a post-bureaucratic (postmodern) model that recognizes the primacy of a person (citizen) over the state apparatus, the need for his / her active involvement in public policy, efficiency and effectiveness as the main criteria for the quality of public administration activities, etc. Another form of critique of bureaucratic practice is the researches of gender scholars. These critical remarks, above all, are due to the rejection of the rationalist-modern form of organization, as a definitely male center.

By coding Polish metric spaces with metrics on countable sets, we propose an interpretation of Polish metric spaces in models of ZFC and extend Mostowski's classical theorem of absoluteness of analytic sets for any Polish metric space in general. In addition, we prove a general version of Shoenfield's absoluteness theorem.