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  salattezis_hun  
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Sok kérdésről – elegendő forrásanyag híján – nem tudok teljes képet adni, sok kérdést lezáratlanul hagyok, reménykedve, hogy újabb források előkerülésével számos, általam megválaszolatlan kérdésre megoldás születik. Erre minden remény megvan, mivel a régészek az elmúlt néhány évben is számos Qin-beli szöveget találtak, s várható, hogy ezeket előbb-utóbb közzé is teszik.
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After finishing the translation, I started the analysis of the material. I collected the data on the different subjects scattered around in the sources, and tried to organize them into a logical structure. There are many subtopics on which I cannot give a complete description, as we do not have enough information on them. Many questions are raised but left without answers; I hope that with the emergence of new sources, a number of these problems will be solved. There is a great possibility for that, as recently a large number of Qin texts were excavated by archaeologist, and hopefully these will be published in the near future.
  salattezis_hun  
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Az élet és a testi épség elleni bűncselekményeket a Qin-beli jog két bűncselekmény- kategóriába sorolta: „emberölés” (sharen 殺 人 ) és „más megsebesítése” (shangren 傷 人 ). Mindkettőt el lehetett követni „bűnös szándékkal” (zei 賊 ), illetve „verekedés közben” (dou 鬥 ).
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the state of Qin and its rulers. The other important transmitted texts consulted when writing the dissertation is the Hanshu, especially its chapter titled Xingfazhi. This gives a rather detailed picture of the judicial activities of the first decades of the Early Han dynasty, and with the tool of analogy an attempt can be made to fill the gaps of information regarding the legal system of Qin. Moreover, many legal terms in the Xingfazhi are explained by either the author or the commentaries; these terms play a central role in the Shuihudi and the Zhangjiashan texts, and could not be interpreted without the Xingfazhi.
  cseri_tezis_hun  
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A Krisztussal való egyidejűség követelményének a hangsúlyozásával Kierkegaard a keresztényi hit alapvető feltételének a történelmi távolság kiiktatását tekinti, mivel a hit paradoxonáról (miszerint az örök igazság időben keletkezett, azaz Isten megjelent Jézusban) a történelemből nem tudhatunk meg semmit. Az időbeli távolság kiiktatása azonban a megítélésünk szerint a keresztényi hit szempontjából sem lehet elfogadható.
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Emphasizing the requirement of synchrony with Christ, Kierkegaard considers the elimination of historic interval to be a fundamental condition of Christian belief since we can’t learn anything about the paradoxon of belief (whereas eternal truth arose from historic- objective time, i.e.God appeared as Christ) from the history. In our view elimination of historic interval isn’t acceptable in terms of Christian belief. In this respect we share Gadamer’s opinion according to which this interval can be hermeneutically productive. Historical mind concerning effects needs to be formed for a real apprehension which results in a merger of horizons i.e. the horizon of present undergoes a constant change by getting in touch with the past. Essence of apprehension lies in the mediation towards present time, not in the reconstruction of the past. If we refer these ideas to the interpretation of the Holy Script, we can agree with the notion (represented by our essay) due to which no one can be able to eliminate the time interval between the past of the text and the present of the recipient, so we prefer the Kierkegaardian requirement of synchrony to the merger of horizons described by Gadamer.
  cseri_tezis_hun  
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A Krisztussal való egyidejűség követelményének a hangsúlyozásával Kierkegaard a keresztényi hit alapvető feltételének a történelmi távolság kiiktatását tekinti, mivel a hit paradoxonáról (miszerint az örök igazság időben keletkezett, azaz Isten megjelent Jézusban) a történelemből nem tudhatunk meg semmit. Az időbeli távolság kiiktatása azonban a megítélésünk szerint a keresztényi hit szempontjából sem lehet elfogadható.
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Emphasizing the requirement of synchrony with Christ, Kierkegaard considers the elimination of historic interval to be a fundamental condition of Christian belief since we can’t learn anything about the paradoxon of belief (whereas eternal truth arose from historic- objective time, i.e.God appeared as Christ) from the history. In our view elimination of historic interval isn’t acceptable in terms of Christian belief. In this respect we share Gadamer’s opinion according to which this interval can be hermeneutically productive. Historical mind concerning effects needs to be formed for a real apprehension which results in a merger of horizons i.e. the horizon of present undergoes a constant change by getting in touch with the past. Essence of apprehension lies in the mediation towards present time, not in the reconstruction of the past. If we refer these ideas to the interpretation of the Holy Script, we can agree with the notion (represented by our essay) due to which no one can be able to eliminate the time interval between the past of the text and the present of the recipient, so we prefer the Kierkegaardian requirement of synchrony to the merger of horizons described by Gadamer.