.V. Coornhert’s seminal work, Ethics . This first line, taken from this inaugural English translation, captures well the intention of this work: to instruct in the language of the ‘ordinary’ Dutch citizen the meaning and mechanisms for living a good life. Ethics explores in didactic and reflexive forms the values and

of death, is motivated by the fear of the loss of power. This loss is a direct result of the loss of contact with, and recognition by, the living. An ancestor's name and remembrance by by the living is his hold on life and continued existence. In this paper I hope to show that the Sisala cosmology

land of the living from her yearly sojourn in the underworld. It is not a surprise to hear Marcus say, in Cicero's De legibus 2.14.36, "we have learned from them (that is, the mysteries, meaning the Eleusinian mysteries) the fundamentals of life (principia aitae) and have grasped the basis not only for

perspective. Seen from a Protestant point of view, Christian ethics does not depend on answers to the above questions, and although the second set of questions seems to be very biblically motivated, it is in fact rooted in a misunderstanding of God as the creator of life. In order to elucidate the

fulfilling. I called you to a life of purpose far beyond what you think your- self capable of living and promised you adequate strength to fulfill your destiny. Now at the first sign of difficulty you are ready to quit. If you are fatigued by this run-of-the-mill crowd of apathetic mediocrities, what will

they tremble. They turn into dwarfs before the giant death. It can only be turned into a dwarf by God the living one who guarantees life beyond cruel death (cf. 1 Corinthians 15:54-58). In presenting the elements of an emerging ecumenical missionary par- adigm, David Bosch gives eleven elements, namely

emotional life’ (p. 124). The corpse that Antigone loves, as it turns out, represents not a love of death but a ‘defiant love of the living’ (p. 123). The corpse is not reflective of an individual per se , but an access point for ‘rethinking individuality in new terms’ that reflects a ‘point of defiance

that case, however, rather than being the ultimate outcome of the process of un-living, “the conclusive theoretical characterization of the mere something as such” falls entirely outside the phased order, though in such a way that the conclusion can be motivated by any particular phase ( BP 113–14). Th

living beings that live ethically. The ethical character of human life is one’s self-responsibility for persevering in life. This constitutes being human as a subject … without for that reason negating all the moments of vital self-organization or social regulation. (p. 101.) If each one of us is