Confessions

In 1947 the Oseredok Ukrainian Cultural and Education Centre in Winnipeg held a memoir contest. Sixty-four memoirs were submitted, and most of them are still preserved in Oseredok’s archives. I examined all extant submissions in order to determine what they had to say about the Holocaust. Altogether twenty-five memoirs concerned World War II, and of these fourteen made at least some mention of the Holocaust.  This body of memoirs is the earliest collection of Ukrainian memoirs of World War II that I am aware of, the closest in time to the events of the Holocaust. Already then, however, Ukrainians had become quite defensive about their behavior towards the Jews; this perhaps explains why close to half the memoirs about the war omitted the fate of the Jews altogether and why the memoirs that do mention the Holocaust say almost nothing about Ukrainian involvement. The memoirists did, however, reproduce the image of Jews as agents of communism, particularly active in the organs of repression. The majority of the 1947 memoirs none the less indicated horror at and disapproval of the murder of the Jews by the Germans. Perhaps characteristically, the account expressing the strongest such feelings was written by an older man from outside Western Ukraine. Conversely, the most outright expression of lack of sympathy with the Jews came from a man twelve years younger and from Galicia. Although the latter felt pity for some individual Jews he knew and gave them alms, he expressly stated that he had no sympathy with them as a group, as “a nation that had done so much evil to my nation.” Perhaps this is a case that corresponds to the phenomenon noted by Jan Gross in Fear, that individuals hate whom they have injured: this memoirist served in the civil administration.

Adnan Oktar (Harun Yahya)

Various circles regard the theory of evolution as ideologically indispensable. From the day it was first proposed right up to the present, they have defended it by means of intense propaganda. Certain scientific publications, schools and a number of media organs portray it as a proven fact in terms of the origin of life. Since some scientists espouse the theory of evolution with the greatest devotion, most people imagine that the theory is scientifically valid.

In fact, however, over the last 150 years the theory of evolution has been totally discredited by such branches of science as paleontology, genetics, microbiology, biochemistry and biophysics. Countless findings revealed by these different branches make it obvious that evolution never happened.

Anyone reading this book may well naturally conclude that the adherents of the theory of evolution are scientists. Yet since those who find evidence that the theory of evolution is invalid are also scientists, therefore scientists must be divided into two groups: those who support evolution, and others who present evidence disproving it.

Yet this does not fully represent the true picture-because while scientists advocating the theory of evolution are in search for a single evidence about the validity of the evolution, they eventually try to adopt the current evidence proving the fact of Creation to their theory, so in fact they discover evidence that discredits the theory of evolution with their own hands.

For instance, every new discovery about the complex structure of the protein puts forth the fact that this structure can not be formed through coincidences again and again. However, even though Darwinists are very well aware of the fact that a single protein cannot be formed by coincidences and that the new found information confirm this truth, they still are advocating this theory persistently.

The Uganda legal regime relies on the discretion of the courts in dealing with improperly obtained evidence. While various theories explain the need to exclude evidence, understanding their rationales sheds light on evaluating why the courts deal with this kind of evidence in the way they do. This article offers an assessment of selected decisions handed down by Uganda’s Supreme Court between 1995 and 2015 with regard to evidence improperly obtained through confessions. It seeks to establish the underlying theoretical considerations of the decisions, how the courts address aspects of procedural and substantive justice, and whether there is a consistent developed jurisprudence. This analysis, therefore, supports the need for reform.

The sexual politics and poetics of tape recording in Richard Linklater's 2001 film, _Tape_.

An extended version of this paper will form a chapter for my _Machine-Events_ book, particularly developing the question of transference and technology. In the meantime, I gave an updated version of this paper with a much stronger intersection with the work of Cornelia Vismann at the Legal Media colloquium and will be publishing that soon, details to follow.

Under the instruction of my advisor, Mr. David Eschrich, I completed this paper for the fulfillment of my senior thesis requirement. This paper explores a lesser known purpose of Augustine's Confessions -- the idea that Augustine writes his Confessions to refute the Manichaen beliefs. Through his literary devices and his narrative, Augustine refutes the Manichaen beliefs that the physical world is inherently evil and that humans have no free will or culpability. Through Augustine's embodiment of abstract concepts in physical experiences, Augustine learns about God through himself.

The domain of French verbal adjectives is presented as a continuum through the four possible phases of adjectivization of the present participle. The first phase presents a single activity in progress as a realization of a capacity (génération montante). The second transforms a repeated action into a characteristic of an entity. In the third phase, this repetition is no longer felt and has attained the status of quality. The final state of adjectivization is accessible particularly in verbal adjectives derived from stative verbs: here verbal semes are no longer active, and this unit has the status of a simple adjective. Such view of the French verbal adjective explains at the same time its closeness and its difference in regard to the present participle.

In this article, which is currently under review, I provide a close reading of Confessions book 3 in light of Augustine's allegorical interpretation of the six days of creation in book 13. By highlighting Augustine's use of day four as a submerged template, a literary and conceptual flow to book 3 surfaces that has heretofore eluded scholarly readers.

Jean-Jacques Rousseau, écrivain illustre et philosophe révolutionnaire de l'Âge des Lumières, a recouru pendant les dernières années de sa vie à l'écriture des ouvrages autobiographiques. Il y refléta le véritable portrait de soi-même grâce à une mémoire encombrée de souvenirs tumultueux. Son oeuvre autobiographique qui comprend Les Confessions, les Dialogues et Les Rêveries du promeneur solitaire, renferme la restitution analytique de la personnalité et de la réflexion philosophique du philosophe célèbre. Dans ses Rêveries qui constituent le dernier ouvrage de Rousseau, il peint un tableau du bonheur retrouvé où il mêle à ses impressions, le goût de la marche et de la contemplation des paysages naturels. Dans cet article, nous tentons d'expliciter d'une part les thèmes principaux traités dans Rêveries, c'est-à-dire ceux de la solitude et du paradis perdu ; d'autre part en nous appuyant sur sa vision, nous analyserons le rôle essentiel que le problème du mensonge a joué dans son oeuvre autobiographique. Mots-clés : Jean-Jacques Rousseau, la solitude définitive, autosuffisance, le mensonge, la honte, le paradis perdu.

What to do with the suffering of one's existence is the most fundamental question of existence. Suffering is universal, unavoidable, and undeniably real. This question guides all behavior, decisions, and moments of one's life. In this way, life is a constant search to ease, avoid, and solve one's sufferings. Most days this is unconscious; cultural mores and norms provide scripted responses and frameworks for dealing with suffering-do and believe this, avoid and don't think about that. Answers to what to do with one's suffering remain implicit; seen embodied in one's everyday actions, while rarely flooding into the forefront of one's consciousness. However, there are times when the typical answers provided by the norms of a culture fail. Frameworks crumble under extreme circumstances; what worked for so long, no longer satisfies. As the undeniable suffering of existence wells up to new extremes, the protective norms of culture prove ineffective; lost, one cries out in anguish. Times like these are when the question of suffering becomes explicit. Once voiced, the echo of the unanswered question consumes the body and mind in chaos as the soul plummets into the abyss. Sailors on their knees cry out in the midst of a storm, a mother wails as she holds her dying children close, and prisoners glaze silently towards the sky for an answer as they are marched into gas chambers. Suffering, the unavoidable question of being, has a way of making its victims philosophers. It obliterates falsehoods; and its lurking presence-fundamental and universal-is the reason we search for truth. Truth is anything that answers the question of the suffering existence. Saint Augustine was well aware of this. His entire "Confessions" can be read as a testimony of this: the failure of insufficient notions of truth in dealing with the inherent suffering of existence and the subsequent

Resumen: En el libro VI de las Confesiones, el Agustín más joven, tal y como lo des-cribe su propio yo de más edad, está en camino a la conversión, a pesar de que élmismo aún no es consciente de ello. Su experiencia como maniqueo no le habíadado lo que esperaba conseguir, y temía que los católicos resultaran igualmente decepcionantes. Frente a esta situación, decidió consultar a sus amigos. Después del recuerdo de la influencia de Ambrosio (conf. VI,1,1-6,10), a la que se mostró susceptible, y antes de tratar con los problemas a los que dio lugar la elección quehabía hecho (conf. VI,11,18-16,26): la alternativa de si seguir trabajando o no,de casarse o no, Agustín describe su encuentro con Alipio y Nebridio en conf.VI, 7,11-10,17. En esta sección, cuidadosamente escrita no solo con relación ala forma (estructura), sino también, y principalmente, al contenido (argumento), resume el estancamiento en el que se encontraba, que lo describe con la ayuda dedos imágenes: la de la enfermedad, y la del peligro en el mar. El argumento quedesarrolla es el de una crisis: cuando una persona está enferma, sucede a vecesque la condición del paciente debe deteriorarse antes de la mejoría; del mismomodo que, si alguien está en peligro en el mar, en ocasiones ha de enfrentar unpeligro aún mayor antes de poder escapar de ellos. Esto es lo que Agustín describe en conf. VI,7,11-10,17, y esto asegura que el libro de conf. VI sea no un libroen el que se detenga, sino uno en el que se crea un retraso terapéutico que le dé lafuerza y el valor para aceptar la humildad en lugar del orgullo, y para perseveraren su camino hacia la conversión, descrito en conf. VIII. Este artículo analiza einterpreta la estrategia que Agustín emplea para lograrlo.

This Cambridge Companion serves as an authoritative guide to Augustine’s Confessions—a literary classic and one of the most important theological/philosophical works of Late Antiquity. Bringing together new essays by leading scholars, the volume first examines the composition of the text, including its structure, genre, and intended audience. Subsequent essays explore a range of themes and concepts, such as God, creation, sin, grace, happiness, and interiority, among others. The final section of the Companion deals with its historical relevance. It provides sample essays on the reception history of the Confessions. These essays demonstrate how each generation reads the Confessions in light of current questions and circumstances, and how the text continues to remain relevant and raise new questions.

Few individuals in church history are as popular as Augustine of Hippo. His impressive body of work on diverse subjects, combined with his tremendous influence on Roman Catholics and Protestants, have led believers to imbue Augustine’s writings with great authority. Consequently, he is frequently cited by those seeking support for their particular position on theological matters. This practice is especially observed in the creation versus evolution and age of the earth debates. Young-earth creationists, theistic evolutionists, old-earth creationists, and intelligent design proponents have each claimed Augustine as one of their own and each of these scholars has provided quotations of Augustine which seem to support their view. The famous church father wrote four separate commentaries on the first chapter of Genesis. This paper surveys these works and demonstrates that Augustine was not concerned with the modern controversy. Nevertheless, his purpose for writing each commentary and t...

Escrita na segunda metade do século IV, período de paulatina aproximação entre a facção cristã nicena e os poderes políticos romanos protocolares, a obra Confessiones (c. 397) do bispo Agostinho de Hipona, uma das mais importantes “vozes autorizadas” do catolicismo, contém vigorosa crítica aos populares espetáculos de gladiadores, aos quais são atribuídos epítetos desfavoráveis. A proposta deste artigo é analisar a citada crítica agostiniana identificando a prática discursiva de antagonização entre o prazer de atender aos anfiteatros e a alegada moderação que caracterizaria os católicos.