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Kościół w strukturach miejskich. Tradycja-ciągłość-uniwersalizm
Zmiany w duszpasterskim nastawieniu Kościoła po II Soborze Watykańskim, w szczególności zaś odnowa liturgii, zaowocowały mnogością form i rozwiązań przestrzennych w architekturze sakralnej. Odmiennie niż historycznie, nowe świątynie nie pełnią we współczesnych układach urbanistycznych roli dominującej. Autorki poddają analizie wybrane przestrzenie sakralne pod kątem ich kompozycji w strukturach miejskich, koncentrując się na ich formie, usytuowaniu, uniwersalizmie, czytelności w wymiarze symbolicznym, a także wyrazie przestrzennym łączącym pierwiastki tradycji i nowoczesności. W ramach studium przypadków autorki omawiają wybrane przykłady kościołów europejskich wybudowanych po 2000 roku.Revolutionary changes after Second Vatican Council – in particular the renewal of the liturgy – resulted in a variety of forms and spatial solutions in sacred architecture. In contemporary urban layouts, they do not play a dominant role. Authors analyze selected sacred spaces regarding their composition in urban structures, focusing on their universalism, legibility in a symbolic dimension, as well as spatial expression combining elements of tradition and modernity. As a case study, authors present selected examples of European churches built after 2000.
Journal Article
Educare alla pace: la sfida di un destino comune
Ernesto Balducci prophetically took up the challenge of a new Paideia, the Paideia of a planetary Humanism necessary to inhabit the complexity of a world in which everything is connected. A Paideia made necessary by the unprecedented possibility of human global self-destruction, produced by the simultaneous extraordinary increase in technological power and planetary interdependence. Keywords. Complexity - Diversity - Universalism - Planetary Man
Journal Article
We are not alone : a Maimonidean theology of the other
\"Maimonides' Guide of the Perplexed addressed Jews of his day who felt challenged by apparent contradictions between Torah and science. We Are Not Alone: A Maimonidean Theology of the Other uses Maimonides' writings to address Jews of today who are perplexed by apparent contradictions between the morality of the Torah and their conviction that all human beings are created in the image of God and are the object of divine concern, that other religions have value, that genocide is never justified, and that slavery is evil. Individuals who choose to emphasize the moral and universalist elements of Jewish tradition can often find support in positions explicitly held by Maimonides or implied by his teachings. We Are Not Alone offers an ethical and universalist vision of traditionalist Judaism\"-- Provided by publisher.
BOOK
Cleavage Identities in Voters’ Own Words
Fundamental transformations of underlying cleavage structures in advanced democracies should become evident in new collective identities. This article uses quantitative text analysis to investigate how voters describe their ingroups and outgroups in open-ended survey responses. I look at Switzerland, a paradigmatic case of electoral realignment along a “second,” universalism–particularism dimension of politics opposing the far right and the new left. Keyness statistics and a semi-supervised document scaling method (latent semantic scaling) serve to identify terms associated with the poles of this divide in voters’ responses, and hence to measure universalist/particularist identities. Based on voters’ own words, the results support the idea of collective identities consolidating an emerging cleavage: Voters’ identity descriptions relate to far right versus new left support, along with known sociostructural and attitudinal correlates of the universalism–particularism divide, and they reveal how groups opposed on this dimension antagonistically demarcate themselves from each other.
Journal Article
Global International Relations (IR) and Regional Worlds: A New Agenda for International Studies
The discipline of International Relations (IR) does not reflect the voices, experiences, knowledge claims, and contributions of the vast majority of the societies and states in the world, and often marginalizes those outside the core countries of the West. With IR scholars around the world seeking to find their own voices and reexamining their own traditions, our challenge now is to chart a course toward a truly inclusive discipline, recognizing its multiple and diverse foundations. This article presents the notion of a \"Global IR\" that transcends the divide between the West and the Rest. The first part of the article outlines six main dimensions of Global IR: commitment to pluralistic universalism, grounding in world history, redefining existing IR theories and methods and building new ones from societies hitherto ignored as sources of IR knowledge, integrating the study of regions and regionalisms into the central concerns of IR, avoiding ethnocentrism and exceptionalism irrespective of source and form, and recognizing a broader conception of agency with material and ideational elements that includes resistance, normative action, and local constructions of global order. It then outlines an agenda for research that supports the Global IR idea. Key element of the agenda includes comparative studies of international systems that look past and beyond the Westphalian form, conceptualizing the nature and characteristics of a post-Western world order that might be termed as a Multiplex World, expanding the study of regionalisms and regional orders beyond Eurocentric models, building synergy between disciplinary and area studies approaches, expanding our investigations into the two-way diffusion of ideas and norms, and investigating the multiple and diverse ways in which civilizations encounter each other, which includes peaceful interactions and mutual learning. The challenge of building a Global IR does not mean a one-size-fits-all approach; rather, it compels us to recognize the diversity that exists in our world, seek common ground, and resolve conflicts.
Journal Article