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The paper presents a summary of the legal treatment of additional mandatory particulars for specific types or categories of foods under Regulation (EU) 1169/2011 of the European Parliament and of the Council of 25 October 2011 on the provision of food information to consumers, amending Regulations (EC) No 1924/2006 and (EC) No 1925/2006 of the European Parliament and of the Council, and repealing Commission Directive 87/250/EEC, Council Directive 90/496/EEC, Commission Directive 1999/10/EC, Directive 2000/13/EC of the European Parliament and of the Council, Commission Directives 2002/67/EC and 2008/5/EC and Commission Regulation (EC) No 608/2004. The authors of the paper analyse and interpret the relevant legislation using traditional methods of legal analysis and legal-hermeneutical methods, with an emphasis on the linguistic and systematic interpretation of those provisions that are directly related to the indication of additional mandatory particulars for foods packaged in certain gases, foods containing sweeteners, foods containing glycyrrhizinic acid or its ammonium salt, Beverages with high caffeine content or foods with added caffeine, Foods with added phytosterols, phytosterol esters, phytostanols or phytostanol esters, and frozen meat, frozen meat preparations and frozen unprocessed fishery products. The paper's authors aim to provide the reader with a comprehensive summary of the legislation on the indication of additional mandatory particulars for specific types or categories of food.

In this article, I analyze six well‐known antebellum essays on US national identity from the perspective of their engagement with the contemporary exceptionalist discourse. My focus is on their representations of the particular and the universal, whose paradoxical relationship lies at the core of all national exceptionalisms. I approach antebellum exceptionalism as part of the history in which the authors of these texts (Emerson, Fuller, Simms, Douglass, and Delany) lived their lives and to which they responded in different ways. The analysis shows how the universal–particular duality at the core of US exceptionalism is conceived and operates in these essays' discourses of American identity. A tentative conclusion is that whenever the universal dimension of American exceptionalism is enlarged or challenged by other universal criteria, the nationalist ideology loosens its grip; conversely, its presence is stronger when particularization occurs. Furthermore, the representations of the universal and the particular in these texts are discussed in relationship with certain aspects of US exceptionalism as a cultural phenomenon of antebellum history, namely, Manifest Destiny, cultural nationalism, the concept of civilization, and the growing tensions of slavery and racial discrimination in the free states. [ABSTRACT FROM AUTHOR]

This paper aims to highlight the fact that great literature of the world is not meant for entertainment only but for the proper understanding of the world around. The international Literature of the World have always been very philosophical in nature. Now the question arises what is the difference or the similarity between Philosophy and Literature? In the humble opinion of the writer of this article, this difference and similarity can be explained by the proper understanding of the Situational and Perennial Themes in Literature. For this purpose, the plays of Shakespeare (especially tragedies), the novels of Tolstoy and Dostoevsky and the short stories of Gorky and Chekov are studied. The study is fundamentally theoretical and qualitative in nature. Finally, the author recommends that one needs to understand the importance of great literature and the role of imagination; necessary for every kind of creation. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Islamic Research / İslâmi Araştırmalar Dergisi is the property of Turkey Economical & Cultural Solidarity (TEK-DAV) Foundation and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Annuals of the Administration & Law / Roczniki Administracji i Prawa is the property of Oficyna Wydawnicza Humanitas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Prilozi za Istrazivanje Hrvatske Filozofske Bastine is the property of Institut za Filosofiju and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Hegel's Doctrine of the Concept advances a theory of conceptual determinacy. As I will demonstrate, Hegel's theory of conceptual determinacy leads him to endorse self-predication and existential implication as features endemic to conceptual content. I first demonstrate some features of this logic, and some of its entailments. Following the reconstruction of Hegel's logic of self-predication, I apply this logic to illuminate Hegel's critique of formal logic. Finally, the self-predicative feature of Hegel's logics offers a measure by which to determine the potential and the limitations of any formal account of Hegel's logic. [ABSTRACT FROM AUTHOR]

Although the notion of leadership is semantically inflated, its meaning and semiotic potential are fading; Muslim societies await a saviour, but detailed studies on leadership are scarce. The article opens new avenues of interpretation for this and other Qur'anic terms, configuring geographic considerations and interpretational hot spots, starting from universal laws (sunnatullah), and addressing leadership references in religious practice and daily life. It highlights the most prominent leadership concepts in the Qur'anic text, and questions their core meanings and extended semantic fields. The conclusions develop more inclusive approaches to plural exegesis, and broaden the discourse of Qur'anic Studies. [ABSTRACT FROM AUTHOR]

Since early times, Plato’s ideas have been assumed as universal entities as opposed to the particulars. More exact analysis of Plato’s terminology, however, shows the contrary. There is no term for “universal” and “particular” in his terminology at all, and he rather uses the words “whole” [کل] and “part” [جزء], which, considering their similitude to “universal” [کلی] and “particular” [جزئی], have been extremely mistaken for the two latter. These terms are developed in the middle Dialogues being closely related with the controversial issue of ideas. Plato regards each idea as one and simple; however, Parmenides’ criticisms urge him to reconstruct his views. To resolve this problem, he makes use of the term “whole” which implicates a middle state between the One and the multitude in the hierarchy of unity. There is nothing absolutely simple and with the exception of the One, all things include parts. In a sense, however, the idea can be considered as one, for although it includes parts, it cannot be reduced to them and so it is somehow independent of them. Such a kind of unity, lying inferior to the absolute One and higher than the multitudes, is called the whole and belongs to the ideas. Every idea is a whole and possesses the highest possible unity after the One. So “wholeness” is almost a synonym for unity or a second unity. It is not the case that the wholeness appertains to ideas, but the particulars also participate in it.

Background: Emergency departments (EDs) are the front line in providing suicide care. Expert consensus recommends the delivery of several suicide prevention evidence-based interventions for individuals with acute suicidal ideation in the ED. ED personnel demands and staff shortages compromise delivery and contribute to long wait times and unnecessary hospitalization. Digital technologies can play an important role in helping EDs deliver suicide care without placing further demands on the care team if their use is safe to patients in a routine care context., Objective: This study evaluates the safety and effectiveness of an evidence-based digital technology (Jaspr Health) designed for persons with acute suicidal ideation seeking psychiatric crisis ED services when used as part of routine ED-based suicide care. This study deployed Jaspr Health for real-world use in 2 large health care systems in the United States and aimed to evaluate (1) how and whether Jaspr Health could be safely and effectively used outside the context of a researcher-facilitated clinical trial, and (2) that Jaspr's use would be associated with improved patient agitation and distress., Methods: Under the auspices of a nonsignificant risk device study, ED patients with acute suicidal ideation (N=962) from 2 health care systems representing 10 EDs received access to Jaspr Health as part of their routine suicide care. Primary outcome measures included how many eligible patients were assigned Jaspr Health, which modules were assigned and completed, and finally, the number of adverse events reported by patients or by medical staff. Secondary outcome measures were patient agitation, distress, and satisfaction., Results: The most frequent modules assigned were Comfort and Skills (98% of users; n=942) and lethal means assessment (90% of patient users; n=870). Patient task completion rates for all modules ranged from 51% to 79%. No adverse events were reported, suggesting that digital technologies can be safely used for people seeking ED-based psychiatric services. Statistically significant (P<.001) reductions in agitation and distress were reported after using the app. Average patient satisfaction ratings by site were 7.81 (SD 2.22) and 7.10 (SD 2.65), with 88.8% (n=325) and 84% (n=90) of patients recommending the app to others., Conclusions: Digital technologies such as Jaspr Health may be safely and effectively integrated into existing workflows to help deliver evidence-based suicide care in EDs. These findings hold promise for the use of digital technologies in delivering evidence-based care to other vulnerable populations in complex environments., (©Linda A Dimeff, Kelly Koerner, Kandi Heard, Allison K Ruork, Angela Kelley-Brimer, Suzanne T Witterholt, Mary Beth Lardizabal, Joseph R Clubb, Julie McComish, Arpan Waghray, Roger Dowdy, Sara Asad-Pursley, Maria Ilac, Hannah Lawrence, Frank Zhou, Blair Beadnell. Originally published in JMIR Formative Research (https://formative.jmir.org), 16.09.2024.)

In “The Nature of Judgment” (1899), G. E. Moore defends the strange thesis according to which “[i]t seems necessary… to regard the world as formed of concepts”. Philosophers have offered distinct understandings of this proposal, in particular of what Moorean concepts really are. In this article I discuss and reject three of them: one, according to which Moorean concepts are universals within the framework of a bundle theory of concrete particulars (Nelson, 1962; Baldwin, 1990); a second one, according to which Moorean concepts are particulars within a mereological framework of analysis (Bell, 1999); and a third one, according to which Moorean concepts are a sui generis category, resulting from his alleged rejection of the substance (particular)/attribute (universal) distinction (MacBride, 2018). I end by defending my own understanding, which highlights the openly Platonic stance of the young G. E. Moore.

The article intends to put in relation the vast notions of catholicism, modernity and modernity, assumed as symbol-concepts. Starting from a relationship established by Agamben between christianity, capitalism and science, in the context of the pandemic, the place of catholicity is explored in the complex relationship between a modernity of great narratives and a post-modernity of small narratives, in the sense of overcoming both models, towards an articulation of the universal with the particular, inspired by the Encyclic Fratelli Tutti. [ABSTRACT FROM AUTHOR]

Every society needs the recognition and protection of the rights of its citizens, and this becomes more proper for every administration in respecting this protection for the common good of its society. In this article, international experience of protecting private rights in the sphere of public administration has been analyzed. On the basis of the researched information the authors have provided concrete ways of implementing the specified international experience into domestic state and his legal system. The essence and characteristic features of legal ways to protect the legitimate interests of private individuals within public relations have been clarified among other things. The genesis of the development of the ways to protect private rights in the sphere of public administration has been analyzed. Particular attention has been paid to the insufficient capacity of Ukraine to ensure the inviolability of private rights, freedoms and interests of the entities of public legal relations, compared to the developed countries of Western Europe and North America. At the same time, the emphasis has been made on the gradual increase in the level of democracy and the rule of law in Ukraine over the last 20 years. It has been claimed that a special "acceleration" of the indicated reforms took place immediately after two socially important events, namely the Orange Revolution of 2004 and the Revolution of Dignity of 2013-2014. However, the so-called "energy fervor" gained at the beginning of the reform is slowing down in Ukraine. [ABSTRACT FROM AUTHOR]

Parmenides was not a metaphysician (he was a materialist), so there is no such thing as Parmenidean metaphysics. Plato’s Parmenides, however, offers metaphysical insights otherwise overlooked by readers unfamiliar to what St. Thomas Aquinas offers concerning the One and the Many. This article highlights some of these insights and will interest students of St. Thomas. It might also acquaint students of Plato to a more perfect metaphysics, and it could even corrode the beliefs of others who maintain that there is no such thing as metaphysics. The fact that none of the sciences may dispense with the first science is brought heavily to bear upon the reader of the Parmenides, who finds it otherwise impossible to resolve any of the difficulties attendant upon reconciling the One and the Many. The many apparent contradictions between the One and the Many displayed in Plato’s Parmenides really cannot be solved without sound metaphysics, and sound metaphysics cannot proceed unaided by St. Thomas and his inheritors. Go to Thomas to understand Plato’s Parmenides.

The novel as a genre is always concerned with questions of the general and the particular: it details the particulars of everyday lives as representatives of general truths and characteristics. Margaret Oliphant’s Miss Marjoribanks (1866) not only reflects on this familiar binary but also reveals how easily the distinction between its two terms collapses. The tendency of the heroine, Lucilla Marjoribanks, to refer to all men as “They” illustrates this phenomenon. She uses the pronoun, with no antecedent, to refer either to a particular group of men or to men in general; her doing so both demeans men, by grouping them into an indiscriminate mass, and exalts them, by treating them as so significant as to need no introduction. By the same token, Lucilla’s various suitors are at the same time generalized—they appear as nearly interchangeable functions of the marriage plot—and particularized, since marriage itself involves a form of “particular” (Oliphant’s word) attention. And in the election plot that dominates the final volume of the novel, Lucilla’s chosen candidate, Mr. Ashburton, is singled out precisely for being so typical. Miss Marjoribanks thus demonstrates how the very building blocks of narrative, like those of language, effectively confound the distinction between general and particular. In its elucidation of this tendency of the novel genre, and of art in general, lies the genius and importance of Oliphant’s novel. [ABSTRACT FROM AUTHOR]

El juicio político está dentro del rubro de defensa preventiva de la Constitución que sanciona la conducta de los servidores públicos en el ejercicio de sus funciones incurran en actos u omisiones que redunden en perjuicio de los intereses públicos fundamentales y de su buen despacho. Que a diferencia de cualquier otro medio este se tramita ante el poder legislativo, trabajando de manera conjunta la Cámara de Diputados y la Cámara de Senadores, la primera en forma de órgano instructor, así como de acusador y la segunda actuará como un jurado. Cualquier persona podrá presentar la denuncia, pero hay una omisión constitucional al no contemplar al presidente de la república como sujeto de dicho proceso en donde se busca que los servidores públicos respeten las leyes y no abusen del poder que se les otorga, entonces si es así se debería hacer una reforma al artículo 108 y demás relativos de la Constitución Política de los Estados Unidos Mexicanos en donde se pueda contemplar que el presidente sea juzgado, de ser necesario inhabilitado, y con esto tener una mayor protección al Estado de derecho en México, así como acotar todas aquellos actos contrarios a la ley hechas de manera directa por el presidente de la República que haciendo un mal uso de sus facultades pueda afectar la esfera jurídica del particular o gobernado.

Copyright of Análisis Filosófico is the property of Sociedad Argentina de Analisis Filosofico and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Social Sciences Institute / Sosyal Bilimler Enstitüsü Dergisi is the property of Bingol University / Rectorate and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Social Science Information is the property of Sage Publications, Ltd. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Anbar University for Law & Political Sciences is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Resumo: A historiografia que lida com a discussão sobre público/privado se acostumou a analisar o período pré-moderno a partir da lógica da ausência. Isso significa que se parte da suposta separação entre público e privado na modernidade para afirmar que no período anterior eles “não se separavam” ou “não se distinguiam”. O objetivo deste texto é analisar como eram usados os conceitos de privado e particular, a partir das teorias político-jurídico-teológicas do Antigo Regime português nos séculos XVII e XVIII, para propor uma alternativa interpretativa à visão dicotômica e antagônica de “público” e “privado”. Dessa forma, procura-se sugerir que os dois termos não eram entendidos como sinônimos e que cada um desempenhava uma função específica na linguagem política do período. Compreende-se aqui que “público” se articulava com o conceito de “particular”, e essa relação se assentava em uma ideia de integração, e não de oposição.

This paper explores the question of universal-particular through the antiwar Pashtun Tahaffuz (Protection) Movement in Pakistan. With its demands couched in the language of pain, rights to life and "dignity", the PTM mobilises popular Pashtun sentiments as a "partisan universal": a political formulation which achieves the common good even as it attends to particular interests. However, within the re-formulated urban question in post-9/11 Pakistan, PTM also attempts to make common cause with other ethnic-spatial communities through shared--but situated and differentiated--experiences of dispossession. Thus, the PTM's "dialectic of experience" is a partisan universal in search of a "concrete universal": a non-totalising but encompassing and open universality, a universal politics which works through the particularity of specific groups' experiences. It is in this terrain of political practice, and its attendant theoretical articulations, that we will find the--contingent and processual--resolution of the transition from particularity to universality. [ABSTRACT FROM AUTHOR]

Copyright of Felsefe ve Sosyal Bilimler Dergisi (FLSF) is the property of Felsefe ve Sosyal Bilimler Dergisi (FLSF) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The logical reasoning first appeared within the Babylonian legal tradition established by the Sumerians in the law codes which were first over the world: Ur-Nammu (ca. 2047 – 2030 B.C.); Lipit-Ishtar (ca. 1900 – 1850 B.C.), and later by their successors, the Akkadians: Hammurabi (1728 – 1686 B.C.). In these codes the casuistic law formulation began first to be used: “If/when (Akkadian: šumma) this or that occurs, this or that must be done” allowed the Akkadians to build up a theory of logical connectives: “... or…”, “… and…”, “if…, then…”, “not…” that must have been applied in their jurisprudence. So, a trial decision looked like an inference by modus pones and modus tollens or by other logical rules from (i) some facts and (ii) an appropriate article in the law code represented by an ever true implication. The law code was announced by erecting a stele with the code or by engraving the code on a stone wall. It was considered a set of axioms announced for all. Then the trial decisions are regarded as claims logically inferred from the law code on the stones. The only law code of the Greeks that was excavated is the Code of Gortyn (Crete, the 5th century B.C.). It is so similar to the Babylonian codes by its law formulations; therefore, we can suppose that the Greeks developed their codes under a direct influence of the Semitic legal tradition: the code was represented as the words of the stele and the court was a logic application from these words. In this way the Greek logic was established within a Babylonian legal tradition, as well. Hence, we can conclude that, first, logic appeared in Babylonia and, second, it appeared within a unique legal tradition where all trial decisions must have been transparent, obvious, and provable. The symbolic logic appeared first not in Greece, but in Mesopotamia and this tradition was grounded in the Sumerian/Akkadian jurisprudence.

We live in an era of crisis for community and commonality. Our present experience, as noted by Derrida, is that of an aporia at the heart of belonging. Yet, it is in the very space torn apart by this aporia that we can try to conceive of a new sense of community and transform our way of thinking about being in common, which means the deconstruction of “Us” and of its enunciation. In the light of such a deconstruction, what makes for effective and powerful change in a struggle for emancipation, or in a protest for the recognition of one or more rights, when carried out by a collective movement or a group? This paper aims to answer that question, by seeking to investigate the conceptual and theoretical mechanisms that make a plural subject’s protest or claim concrete in its quest for justice and equality, in the face of a growing and likewise concrete (or real) inequality.

The illegal evidence is a flagship in the law and their use is rejected on the constitutional text. The doctrine and jurisprudence study the institute enforcement mechanisms and in which cases would be appropriate to the use of theory. Analyzes the theory of illegal evidence, the principle proportionality and the jurisprudence of the Supreme Court in order to show that the sealing of the use of illegal evidence is limited both to public bodies responsible for criminal prosecution as well as to individuals. That by virtue of the guarantee fundamental rights and legal security measure. We used the deductive method.

The article presents an exploratory study on the use of two specificity adjectives: specific and particular in the corpus of British Academic Written English, with supplementary frequency data obtained from the British National Corpus and a corpus of English Research Articles. The Sketch Engine and WordSmith Tools 6.0 are employed to find out to what extent the two near-synonyms are interchangeable by exploring their overall and discipline frequency, potential synonyms and lexico-grammatical behaviour, including lexical bundles. The results reveal that despite certain similarities in the use of specific and particular in academic written English, such as sharing some of the synonyms or lexicogrammatical patterns, it is definitely specific that is more frequent in hard science prose, has a more diverse lexico-grammatical profile and denotes a specificity that is scalar in its nature and context-specific rather than universal. [ABSTRACT FROM AUTHOR]

This essay challenges the view that the early English Baptists who are often labeled as "Particular Baptists" always held a doctrine of strict particularism or particular redemption. It does so on the basis of the two London Baptist Confessions of 1644 and 1646. The main argument asserted here is that the two earliest confessions of the English Particular Baptists supported a variety of positions on the doctrine of the atonement because they focus on the subjective application of Christ's work rather than his objective accomplishment. The first two editions of the earliest London Baptist confession represent a unique voice that reflects an attempt to include a range of Calvinistic views on the atonement. Such careful ambiguity reflects the pattern of Reformed confessionalism in the seventeenth century. This paper then goes on to argue that some individuals did indeed hold to "strict particularism"—which is compatible with, but not required by, the first two confessions. [ABSTRACT FROM AUTHOR]

The article analyzes a small part of the prose of the famous and prolific Egyptian writer Naguib Mahfouz, author of numerous novels, short stories, plays and movie screenplays, Nobel laureate (1988). He started under the sign of the Egyptian prose, which was written during the interwar period, being influenced by well-known prosa authors from his country and from Europe. He wrote a diverse prose, varying between works of historical character, works of pronounced classical realism and works loaded with a pronounced general-human and religious symbolism. In addition to the literary portrait and artistic path of the writer, the universal and also particular character, autochthonous - Arab and Egyptian - of his creation, unfolded from the first half of the 20th century until the date of his death (2006). In novels such as Miramar or Adrift on the Nile, the writer demonstrates an amazing openness and synchronization with the Romanian issues of Europe, and in novels such as The Journey of Ibn Fattouma valorizes and restores archaic forms of narration. This harmonious combination of the universal and the individual represents his individual feature, which, doubled by a real talent, has ensured the prose success and notoriety, far surpassing the Arab framework. Naguib Mahfouz is a follower of the parabolic novel, objectifying to the maximum his narrative discourse. [ABSTRACT FROM AUTHOR]

Copyright of Felsefe ve Sosyal Bilimler Dergisi (FLSF) is the property of Felsefe ve Sosyal Bilimler Dergisi (FLSF) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Felsefe ve Sosyal Bilimler Dergisi (FLSF) is the property of Felsefe ve Sosyal Bilimler Dergisi (FLSF) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Let X - it is enough big real umber, k ≤ 2- natural number, Mset natural numbers n not exceeding X, which cannot be written as sum of prime and fixed degree a prime, Ek(X) = cardM. In present paper is proved theorem. Theorem. For it is enough greater X equitable estimation, Ek(X) ⪡ Xγ where γ < {1 − (17612, 983k2(ln k + 6, 5452))−1 under 2 ≥ k ≥ 205; 1 − (68k3(2 ln k + ln ln k + 2, 8))−1 under k > 205; 1 − (137k3 ln k)−1 under k > e628. In particular from this theorems follows that estimation γ < 1 − (137k3lnk)−1 , got by V.A.Plaksin for it is enough greater k, remains to be equitable under lnk > 628. [ABSTRACT FROM AUTHOR]

The article deals with the features of regional economy formation and the factors of the formation of the regional economic complex. The authors investigate conditions in the effective regional economic development.

The translation of research texts between different languages is a possible impossible (ROTH, 2013). With translation come serious dangers for theorizing when words are translated into terms that do not cover the same conceptual field. This study investigates one such instance, which pertains to the difference between the social and the societal, and which possibly has devastating effects on many theories in the sociocultural, cultural-historical, and societal historical tradition. In the German and Russian versions of his works, Karl MARX used apparently quite distinctly the equivalents of the English adjectives "social [sozial, social'nyj]" and "societal [gesellschaftlich, obščestvennyj]." Many scholars do not distinguish the two notions, and in English, both are translated into "the social." This article exhibits the conceptual distinction MARX makes by explicitly tying the emergence of the universal to society (exemplified in value) rather than to any smaller social group. In this vein, some phenomena, such as consciousness or the psyche are virtually always societal [gesellschaftlich, obščestvennyj]. Implications are sketched for the possibility of quite differently reading philosophical and psychological works in the MARXIAN tradition when the distinction is made.

Bütün sistem düşünceleri gibi İslam felsefesi de mantık, fizik ve metafiziğiyle ayrılmaz bir bütündür. Bu bütünün herhangi bir parçasında saptanan problem, değişik bakış açılarına göre, onun diğer parçalarıyla da ele alınıp test edilmelidir. Marmura’nın sırf kendi çözümleme çabaları açısından baktığımız zaman, bütün iyi niyetimizle onun bunları ihmal ettiğini düşünüyoruz. Bu çalışma Tanrı’nın tikelleri bilmesi probleminde Marmura’nın fikirlerinin analizini içermektedir.