Naavu
gedde gelthivee
Nazabayev, Nursultan Abishevich
Neo-Stoicism
Neue Rheinische Zeitung
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Naavu
gedde gelthivee
A rousing song,
sung to the tune of "We Shall Overcome". The words are a direct
translation, and since Karnada is a language generous in syllables,
it's sometimes a squeeze to fit all the words in with the tune. It's
good fun though.
"Naavu gedde
gelthivee
Ondu dina mannalidi vishwasa
Poorna ide vishwasa
Navu gede geltivi onde dina."
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Nazabayev,
Nursultan Abishevich
The President of
Kazakhstan is introduced to the readers of The Voice of the Turtle
here, in an illuminating
article by Caroline Brooke. For
a second opinion, why not visit "The Official Kazakhstan" website?
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Neo-Stoicism
An important political
ideology built on a set of arguments and attitudes found in Roman authors
(Tacitus and Seneca in particular), articulated towards the end of the
16th century in the Dutch universities and swiftly disseminated across
Western Europe. In best-selling works like On Constancy and Politics
in Six Books Belgian professor Justus Lipsius (1547-1606) put forward
a set of arguments addressed to both subjects and rulers that emphasised
self-disciplined obedience to promote the interests of a powerful absolutist
state, which alone could secure civil peace in a contemporary Europe
ravaged by religious war.
Neo-Stoicism spread
in both Catholic and Protestant Europe, in political, literary and academic
circles. Guillaume du Vair, Pierre Charron, Ben Jonson, Francesco de
Quevedo, Cardinal Richelieu and Gustavus Adolphus all propagated or
assiduously studied Neo-Stoic ideas. But the Neo-Stoic moment did not
last long: the new philosophies of Grotius, Hobbes and Descartes in
the 17th century transformed Neo-Stoic arguments, and Stoic ideas themselves
came under a sustained attack from the Jansenists and from the critics
of Spinoza.
In three respects
at least the Neo-Stoic writers modified the Machiavellian approach to
thinking about politics: first, they argued with Machiavelli that state
power rested on military power, but insisted that the professional standing
army was a preferable instrument to the republican citizens' militia;
second, they insisted (against the tenor of Machiavellian politics)
that the good prince could still be a good Christian, while also emphasising
the importance of the prince having authority in the religious sphere;
finally, where the Machiavellians praised poverty and worried that wealth
produced luxury, decadence and weakness, the Neo-Stoics recommended
that the state try to increase its population and its wealth, advancing
some of the views that were later associated with mercantilism.
Neo-Stoicism is
of interest to contemporary scholars for a number of reasons. Neo-Stoicism
is an important bridge between Machiavelli's political science and that
of Hobbes. The disciplinary models studied by Michel Foucault in Discipline
and Punish originate in the Neo-Stoic military manuals that proliferated
at the turn of the 17th century. And historical sociologist Gerhard
Oestreich argued that it was Neo-Stoic ideology rather than Calvinism
that was responsible for some of the phenomena studied by Max Weber
in his Protestant Ethic and the Spirit of Capitalism.
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Neue
Rheinische Zeitung
In 1848 Marx made
his way to revolutionary Cologne, where he began editing a radical newspaper,
the Neue Rheinische Zeitung (or New Rhineland Newspaper),
named after the older Rheinische Zeitung which he had also edited
there in 1842-3. The NRZ championed the European revolutions,
calling for a united German democratic republic and for war with Tsarist
Russia in order to liberate Poland. The paper, with a circulation of
around 5000, was published daily with occasional interruptions caused
by the Prussian censorship. As the German bourgeoisie rallied around
the Prussian king and the counter-revolution intensified, the paper
published its final issue on 18 May1849, which was printed in red and
warned the workers of Cologne against insurrectionary action.
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