In this emerging field of research artistic practices contribute as research to what we know and understand, and academia opens its mind to forms of knowledge and understanding that are entwined with artistic practices.
Henk Borgdorff also addresses how we comment on such issues, and how the things we say cause the practices involved to manifest themselves in specific ways, while also setting them into motion.
In this sense, this work not only explores the phenomenon of artistic research in relation to academia, but it also engages with that relationship. Keywords research; art; academia; Art school; Epistemology. Publisher Leiden University Press. Publication date and place Classification Theory of art. This Collection. Login Register. In other words, such choices may have reflected the commitment they share with international lawyers themselves to thinking about the field in strongly normative and teleological terms.
But focusing on what is being said begs the question of what belongs to the field. Dyson ed. Western techniques of domination regularly combine public and private law, sovereignty and property, war and commerce. It may even be that the stronger and the more fundamental the critique, the less it can put to question the relevance or the very existence of its object. This kind of history would not be internal to a given conception of international law; it would instead examine how the meanings of that locution have varied, the limits of the discipline have changed and power has migrated between disciplines.
I believe that disciplinary clashes tell us much about the uses of power when it is being justified, channelled and opposed by a technical idiom.
The disciplinary context, again, might tell us much about the objectives and biases of a field. Theology, Law and the Construction of Territorial Power The demise of the universal pretensions of the church and the empire in face of the rise of territorial kingship in the 13th century was also a moment for intense rivalry between theologians and civil lawyers over competence to capture those transformations in a professional vocabulary.
Eventually, a notion of ius gentium law of nations was invoked on both sides to justify, explain and limit royal power. But theology did not at all renounce its status as the principal intellectual frame for understanding and operating the new constellation. Text e. The literature on Per venerabilem is enormous. In 25 dense chapters John discussed the respective powers of priests and kings in ecclesiastical and temporal matters, the universal but limited roles of the pope and the emperor as well as the rights of property enjoyed by individuals.
Dyson, The text [C 1. Most aspects of imperial rule could be applied to him — including for example taxation and other public law powers. See e. Christian peoples were ruled independently of the emperor.
If the empire now had lost its power, this could only mean that the old customary ius gentium would apply. Yet, theologians could easily accommodate these changes. Sidney Woolf, Bartolus of Sassoferrato.
The principal instruments of government were civil law and the ius gentium. Both were what practical reason derived from natural law in its search of the common good, though differently. It was a kind of normative anthropology, a theory about human nature that combined an intrinsic need of sociability with the ability to reason.
Political Writings , Political Writings In the 14th century, the theologian Nicholas Oresme c. Grotius also wrote massively on theological subjects and points of contact can easily be found between his moderate Arminianism, his effort to seek to unite the Christian churches and his international law. But as the development of the discipline moved to Germany, this took place in the philosophy and law faculties, sometimes against massive protests by more orthodox Protestant theologians.
From Natural Law to Economics From the 17th to the 19th century,. But initially, Grotius was known through his religious writings especially De veritate religionis Christianae that were dealt with critically by orthodox Lutherans and Calvinists. However, but as a scholar he has complete freedom to mention his thoughts concerning mistaken aspects of those symbols as well as his suggestions for the better arrangement of religious and church matters.
The Importance of the Lower Faculty Philosophy and Reason Philosophy faculty here as the lower has not only the title, but also the duty, if not to state the whole truth in public, at least to see to it that everything put forward in public as a principle is true Kant, However the conflict can never detract from the dignity of the government.
In other words, the conflict is not between the faculties and the government, but between one faculty and another. As stated above, the three essays which Kant published in under the title The Conflict of the Faculties deals with the lower faculty philosophy and the other three higher faculties theology, law and medicine. Kant defines, then, a biblical theologian as one who is versed in the Scriptures with regard to ecclesiastical faith while a rational theologian is defined as one who is versed in reason with regard to religious faith.
Therefore, according to Kant, religion is not the sum of all our duties regarded as divine commands. In other words, the object or matter of religion is no different than that of morality in Kant Goodreau, Hence the philosophy faculty must be free to criticize the religion and the legal code of the state within the legal and private use of reason. Philosophical exegesis, they say, aims primarily at a natural religion, not Christianity.
Moreover, Kant mentions that a scriptural text, for instance, contains theoretical teachings which are proclaimed sacred but which also transcend all rational and especially moral concepts. Therefore the doctrine of the Trinity has no practical relevance at all. On the other hand, if we read a moral meaning of faith in God it would no longer contain an inconsequential belief, but an intelligible one that refer to our moral vocation.
The same holds, also, true of the doctrine that one person of the God head became man Kant, Hence he seems to support the thesis of this work that the feeling of Sublime God plays an important role in his moral metaphysics not only in term of theology, but also that of moral motivation including the awareness of the moral laws in the faculty of law , that of the principles of the medicine faculty.
Kant describes Enlightenment as the moment when humanity is going to put its own reason to use, without subjecting itself to any authority. Kant does not ask that people practice a blind and foolish obedience, but that they adapt the use they make of their reason to these determined circumstances; and reason must then be subjected to the particular ends in view.
Thus there cannot be, here, any free use of reason. The public use of reason and enlightenment for Kant here neither a world era to which one belongs, nor an event whose signs are perceived, nor the dawning of an accomplishment. Since enlightenment is thus not merely the process by which individuals would see their own personal freedom of thought guaranteed.
There is enlightenment when the universal, the free, and the public uses of reason are superimposed on one another. In conclusion, while the higher faculties theology, law, and medicine are the faculties through which the government uses to achieve its end for influencing the people, the lower faculty philosophy has the duty to state the whole truth in public and to see to it that everything put forward in public as a principle is true.
Whereas the higher faculties must protect the interests of people and the advantage of the government, the lower faculty whose function is only to look after the interests of science and truth: one in which reason is authorized to speak out publicly. Nothing is required for enlightenment except freedom and the public use of reason in all matters. Hence the higher faculties can use.
References Derrida, J. Guyer, P. Goodreau, J. Foucault, M. Kant, I. Mary J. Gregor, London: University of Nebraska Press. Pauline Kleingeld, trans. David L.
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