Although the press is publicly owned, magazines and bulletins owned by the Catholic Church and other Christian denominations are also published and available to any Cuban citizen. In Havana, the Catholic Church publishes magazines such as Palabra Nueva and Espacio Laical monthly. In the diocese of Pinar del Río, Vitral is published bimonthly. These magazines and bulletins include religious instruction and news from the church.
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In the 1930s, André Lefèvre, chief of the Eclaireurs de France, set up a training camp for 60 Scoutmasters from all over French Indochina. During World War II, the EdF was among the founding members of the Fédération du Scoutisme Français in 1941. In 1947 some leaders left the EdF for its laical attitude and founded the Eclaireurs Neutres de France with a more positive position to religion. Despite this the membership of the EdF reached 50,000 Scouts in 1948.
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An iudex would then prescribe a remedy according to the facts of the case. The sentences of the iudex were supposed to be simple interpretations of the traditional customs, but—apart from considering what traditional customs applied in each case—soon developed a more equitable interpretation, coherently adapting the law to newer social exigencies. The law was then adjusted with evolving institutiones (legal concepts), while remaining in the traditional mode. Praetors were replaced in the 3rd century BC by a laical body of prudentes.
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Conflict between different religious groups is rare, in part because there are so few non-Muslims; however, some Muslim leaders occasionally express the opinion that minority religious groups undermined national unity and complain that laws and regulations give preference to religious minorities. While most citizens consider themselves Muslim and most of the inhabitants are not anti-Islamic, there is a pervasive fear of Islamic extremism, felt both by the government and the general population. Some citizens, often including Tajikistan's government, interpret a secular state to mean a laical state that should be void of religious practices. Some minority groups reported incidents possibly related to religious discrimination.
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In addition to independent news outlets that have emerged in recent years, publications from the Catholic Church in Cuba also offer an alternative to the official state mass media. One such example is the magazine Espacio Laical, which is published by the Father Felix Varela Cultural Center of the Archdiocese of Havana. The 96-page magazine is published quarterly in print form, and publishes digital content by email frequently. In addition to covering various religious, social, cultural, political and economic aspects of Cuban life, the publication provides a space for discussion of topics including sovereignty, monetary reform, the functioning of the National Assembly, and the controversial debate on loyal opposition to the Cuban government.
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On the orders of his father, Ludovico's education had been entrusted to the humanist Vittorino da Feltre. Vittorino undertook "the difficult enterprise in the interests of the commonwealth for... the education of a good prince would benefit the people he ruled." The teaching was markedly moral and religious and contained a "vein of laical asceticism almost." This, argues the arts scholar Franco Borsi, explains not only Ludovico's religious faith that led him to found churches and host Pius II's Council, but also his concern for a humanistic culture and the growth in public works throughout the city, from the paving of the streets and building of a clock tower to the reorganisation of the city centre.
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Only some condaghes have been preserved, with most of them being of ecclesiastical kind like the condaghes of the monasteries of Saint Mary of Bonarcado (Sancte Marie de Monarcanto or Bonorcadu),Condaghe of Saint Mary of Bonarcado Saint Michael of Salvennor (San Miguel de Salvennor, of which we have only a translation into Spanish from an original Sardinian copy),Condaghe of Saint Miguel de Salvennor Saint Nicola of Trullas (Sanctu Nichola de Trullas), Saint Peter of Silki (Sanctu Petru de Silki), and of the Basilica of San Gavino (Sanctu Gavinu).Condaghe of Saint Gavin There is only a single condaghe of laical kind left, the one of Judge Barisone II of Logudoro.
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Lyotard's work is characterised by a persistent opposition to universals, métarécits (meta-narratives), and generality. He is fiercely critical of many of the 'universalist' claims of the Enlightenment, and several of his works serve to undermine the fundamental principles that generate these broad claims. In his writings of the early 1970s, he rejects what he regards as theological underpinnings of both Karl Marx and Sigmund Freud: "In Freud, it is judaical, critical sombre (forgetful of the political); in Marx it is catholic. Hegelian, reconciliatory (...) in the one and in the other the relationship of the economic with meaning is blocked in the category of representation (...) Here a politics, there a therapeutics, in both cases a laical theology, on top of the arbitrariness and the roaming of forces".
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Jurisdictionalism is a political maneuver intended to extend the State's jurisdiction and control over the life and organization of the Church, namely the parallel legal structure consisting of ecclesiastical rights and privileges. Specifically, it can be defined as a current of thought and a political attitude aiming to affirm the authority of the laical jurisdiction over the ecclesiastical one. Fundamental tools of jurisdictionalism (also called regalism) were the placet and the exequatur, by which the State allowed or denied the publishing and implementation of orders from the Pope or other national ecclesiastical authorities, and the nomina ai benefici (“nomination to benefits”), to control the appointment of ecclesiastical charges. Besides these instruments of control, jurisdictionalism also implied the State's direct intervention on ecclesiastical matters such as the age and motives of people wishing to become monks, the usefulness of convents and contemplative religious orders (which were largely abolished), the number of religious festivities, the clergy's privileges and immunities, and the formation of priests.
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Martin Pisdoe, son of Jean Pisdoe, also Mayor of Paris, and Master of Laical Accounts (head of the Court of Finances) of the King John II of France, and the brother of Guillaume II, intrigated after Marcel's death with his friend Charles the Bad, King of Navarre against the Dauphin (future Charles V) to depose the future king. Martin came to the Louvre to murder the King, but was betrayed before arriving, and was decapitated. The Pisdoé were declared guilty of lèse majesté against King Charles V in 1359 and had to leave Paris for four centuries. The main part of their fortune (Castle of Marcoussis, Castle of Beauvoir, numerous mansions, lands and buildings in Paris, the familial private mansion "La Cour Pavée" extending from Saint-Jacques de la Boucherie church to Place du Chatelet...) and the Pisdoé Bank were impounded by Charles V. The whole family quickly left and settled in Normandy on its land of Héritôt-Ernetôt.
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The hostility she showed in the confrontations with the brief experience of the democratic government instituted in Tuscany in 1849 is testimony to her political and social moderatism. In 1850 she moved from Pisa to Florence, where she received the invitation to direct the new “Istituto italiano di educazione femminile” in Genova that was inaugurated on November 15th, and for which Franceschi had published the teaching program. Firstly, she planned for instruction in religion and of Catholic morals, then of literature and the Italian language, history and geography, mathematics and the sciences, and of activities suitable for the development of the female spirit: domestic work, and artistic disciplines that would give elegance to the person such as gymnastics, drawing and painting, singing and dancing, music, and education in the pianoforte and harp. That experience was brief: her program was critically evaluated from opposing clerical and laical positions, and Franceschi’s irregular presence at the Institute caused her to be dismissed in September 1851.
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