The great statue of Buddha is in Ang Thong, Thailand. It is 92m high and is one of the highest statues in the world. It is recent: Begun in it took 18 years to finish it, for an inauguration in therefore. It has benefited from modern construction techniques, its material being concrete like the statue of Christ the Redeemer which has been smoothed and on which a thin layer of gold has been applied.
Its environment is particularly pleasant, very flowery. This statue is that of Mevlana, a Muslim philosopher whose doctrine advocated tolerance, positive reasoning, charity and love. It was made by the Turkish artist-sculptor Okkan Eray. This statue is of great beauty, the character's features are successful, it seems peaceful, which is in accordance with his opinions. The highest political statue in the world, the Motherland is in Kiev, the capital of Ukraine.
It was erected at a time when it was necessary to put forward the power of the Nation. It was made of steel, which is original, most of the monumental statues are made of copper for the old ones or aluminum for the recent ones. The Virgin of Peace is a sacred statue of Venezuela, it is the highest statue of this country. With a height of 46,7m it dominates the valley surroundings. It was built in in a modern style. She represents, of course, the Virgin Mary, an important figure in this Catholic country.
This colossal statue is in the temple of Chua Linh Ung. It is located in Vietnam, north of Da Nang, the fifth city of the country. It is one of many representations of Guanyin, a divinity of the Buddhist cult. This statue has a total height of 67m and has 17 floors. Its pedestal is round, it is open with stylized arches. The view from this temple is magnificent, overlooking the China Sea and the city of Da Nang. Guanyin is a goddess of compassion. List of the highest statues in the world.
Eiffel Tower. Taj Mahal. Manneken Pis. Copyright - - Any reproduction prohibited without the authorization of the author. This website is a private, unofficial site resulting from the compilation work of the works of different authors. Unless otherwise stated, the pictures are free of rights. To distinguish free illustrations from others, see: Documentary sources. Author of the website : See credits. Landmarks Statues by countries. List of the highest statues of the World sorted by countries Here is the list of the highest statues in each country. The Buddha of Bamiyan, in Afghanistan.
Height: 53m. Monument of Hermann in Detmold Germany.
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Height: 25m. The Laykyun Setkyar Buddha is the second highest statue in the world. Height: m. Cristo de la Concordia, Cochabamba Bolivia.
Height: 34m. Our Lady of Fatima, in Crato Brazil. Height: 45m. Statue of the Virgin of Haskovo Bulgaria. Height: 31m. Reunification Arch, Pyongyang North Korea. Height: 30m. Height: 33m. The Sphinx of Guizeh, in Egypt. Height: 20m. Christophe Colomb, Sevilla Spain. Height: 35m. Height: 46m. Height: 76m. Location: Monastery Tsz Shan. Statue of Thiruvalluvar, Kanyakumari India. Height: 40m. Statue of Charles of Borromeo, Arona Italy.
Height: 23m. Hushiku Buddha is the highest bronze statue in the world. The giant banker in Luxembourg. Height: 5m. Height: 43m. Mangal Mahadev, Savannah Mauritius. Statue of Christ of Tlalnepantla Mexico. Height: 26m. Equestrian statue of Genghis Khan, Erdene Mongolia. The statue of Kailashnath Mahadev, in Sanga Nepal. Height: 44m. Christ the King of Swiebodzin Poland. The statue of Christopher Columbus in Puerto Rico. Hauteur : 81m. Christ the King of Lisbon Portugal. Height: 28m. Statue of Peter the Great, Moscow.
Height: 98m. Monument of the African Renaissance, Dakar Senegal. Sentosa Merlion, Sentosa Island Singapore. Height: 37m. Statue of Buddha in Aluthgama Sri Lanka. Height: 38m. Statue of Jesus Christ at Saidnaya Syria. Height: 12m. Height: 58m. Great Buddha, a monumental statue of Thailand. Height: 92m. It soon became clear that Jaspers did not particularly enjoy law, and he switched to studying medicine in with a thesis about criminology. This is a list of Jesuit theologians, Roman Catholic theological writers from the Society of Jesus, taken from the Catholic Encyclopedia of , article list and textual allusions, for theologians up to the beginning of the twentieth century.
It is chronologically arranged by date of death. The author of over a dozen books and at least thirty plays, Marcel's work focused on the modern individual's struggle in a technologically dehumanizing society. Though often regarded as the first French existentialist, he dissociated himself from figures such as Jean-Paul Sartre, preferring the term philosophy of existence or neo-Socrateanism to define his own thought.
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The Mystery of Being is a well-known two-volume work authored by Marcel. Early life and education Marcel was born on 7 December in Paris, France. His mother Laure Meyer, who was Jewish, died when he was young and he was brought up by his aunt and father, Henry Marcel.
When he was eight he moved for a year where his father was minister plenipotentiary. He was in the U.
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However, he influenced a number of key thinkers i. The following is a list of notable deaths in December Entries for each day are listed alphabetically by surname. A typical entry lists information in the following sequence: Name, age, country of citizenship at birth, subsequent country of citizenship if applicable , reason for notability, cause of death if known , and reference.
Forni, 67, Italian-American academic, Parkinson's disease. Johann Gottlieb Fichte  German: ; 19 May — 27 January was a German philosopher who became a founding figure of the philosophical movement known as German idealism, which developed from the theoretical and ethical writings of Immanuel Kant. Recently, philosophers and scholars have begun to appreciate Fichte as an important philosopher in his own right due to his original insights into the nature of self-consciousness or self-awareness.
Fichte also wrote works of political philosophy; he has a reputation as one of the fathers of German nationalism. The son of a ribbon weaver, he came of peasant stock which had lived in the region for many generations.
The family was noted in the neighb. Pauline Gotter had two sisters and knew Goethe and Caroline Schlegel from childhood on. In her youth she was friends with Sylvie von Ziegesar and the painter Louise Seidler. This article presents lists of the literary events and publications in Events August 11 — Writer V.
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Career Counsel to the bar of Marseille between and , he abandoned his legal career to turn to literature. At the time it could not be so clear, since the future was unknown; but now that fifteen hundred years have passed, we see that everything in those three questions was so justly divined and foretold, and has been so truly fulfilled, that nothing can be added to them or taken from them.
Remember the first question; its meaning, in other words, was this: "Thou wouldst go into the world, and art going with empty hands, with some promise of freedom which men in their simplicity and their natural unruliness cannot even understand, which they fear and dread- for nothing has ever been more insupportable for a man and a human society than freedom.
But seest Thou these stones in this parched and barren wilderness? Turn them into bread, and mankind will run after Thee like a flock of sheep, grateful and obedient, though for ever trembling, lest Thou withdraw Thy hand and deny them Thy bread. Thou didst reply that man lives not by bread alone. But dost Thou know that for the sake of that earthly bread the spirit of the earth will rise up against Thee and will strive with Thee and overcome Thee, and all will follow him, crying, "Who can compare with this beast?
He has given us fire from heaven! Where Thy temple stood will rise a new building; the terrible tower of Babel will be built again, and though, like the one of old, it will not be finished, yet Thou mightest have prevented that new tower and have cut short the sufferings of men for a thousand years; for they will come back to us after a thousand years of agony with their tower.
They will seek us again, hidden underground in the catacombs, for we shall be again persecuted and tortured. They will find us and cry to us, "Feed us, for those who have promised us fire from heaven haven't given it! And we alone shall feed them in Thy name, declaring falsely that it is in Thy name. Oh, never, never can they feed themselves without us! No science will give them bread so long as they remain free. In the end they will lay their freedom at our feet, and say to us, "Make us your slaves, but feed us.
They will be convinced, too, that they can never be free, for they are weak, vicious, worthless, and rebellious. Thou didst promise them the bread of Heaven, but, I repeat again, can it compare with earthly bread in the eyes of the weak, ever sinful and ignoble race of man? And if for the sake of the bread of Heaven thousands shall follow Thee, what is to become of the millions and tens of thousands of millions of creatures who will not have the strength to forego the earthly bread for the sake of the heavenly?
Or dost Thou care only for the tens of thousands of the great and strong, while the millions, numerous as the sands of the sea, who are weak but love Thee, must exist only for the sake of the great and strong? No, we care for the weak too. They are sinful and rebellious, but in the end they too will become obedient. They will marvel at us and look on us as gods, because we are ready to endure the freedom which they have found so dreadful and to rule over them- so awful it will seem to them to be free.
But we shall tell them that we are Thy servants and rule them in Thy name. We shall deceive them again, for we will not let Thee come to us again. That deception will be our suffering, for we shall be forced to lie. Yet in this question lies hid the great secret of this world.
Choosing "bread," Thou wouldst have satisfied the universal and everlasting craving of humanity- to find someone to worship. So long as man remains free he strives for nothing so incessantly and so painfully as to find someone to worship. But man seeks to worship what is established beyond dispute, so that all men would agree at once to worship it.
For these pitiful creatures are concerned not only to find what one or the other can worship, but to find community of worship is the chief misery of every man individually and of all humanity from the beginning of time. For the sake of common worship they've slain each other with the sword. They have set up gods and challenged one another, "Put away your gods and come and worship ours, or we will kill you and your gods!
Thou didst know, Thou couldst not but have known, this fundamental secret of human nature, but Thou didst reject the one infallible banner which was offered Thee to make all men bow down to Thee alone- the banner of earthly bread; and Thou hast rejected it for the sake of freedom and the bread of Heaven.
Behold what Thou didst further. And all again in the name of freedom! I tell Thee that man is tormented by no greater anxiety than to find someone quickly to whom he can hand over that gift of freedom with which the ill-fated creature is born. But only one who can appease their conscience can take over their freedom. In bread there was offered Thee an invincible banner; give bread, and man will worship thee, for nothing is more certain than bread.
But if someone else gains possession of his conscience- Oh! In that Thou wast right. For the secret of man's being is not only to live but to have something to live for.
Without a stable conception of the object of life, man would not consent to go on living, and would rather destroy himself than remain on earth, though he had bread in abundance. That is true. But what happened? Instead of taking men's freedom from them, Thou didst make it greater than ever! Didst Thou forget that man prefers peace, and even death, to freedom of choice in the knowledge of good and evil?
Nothing is more seductive for man than his freedom of conscience, but nothing is a greater cause of suffering. And behold, instead of giving a firm foundation for setting the conscience of man at rest for ever, Thou didst choose all that is exceptional, vague and enigmatic; Thou didst choose what was utterly beyond the strength of men, acting as though Thou didst not love them at all- Thou who didst come to give Thy life for them! Instead of taking possession of men's freedom, Thou didst increase it, and burdened the spiritual kingdom of mankind with its sufferings for ever.
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Thou didst desire man's free love, that he should follow Thee freely, enticed and taken captive by Thee. In place of the rigid ancient law, man must hereafter with free heart decide for himself what is good and what is evil, having only Thy image before him as his guide. But didst Thou not know that he would at last reject even Thy image and Thy truth, if he is weighed down with the fearful burden of free choice? They will cry aloud at last that the truth is not in Thee, for they could not have been left in greater confusion and suffering than Thou hast caused, laying upon them so many cares and unanswerable problems.
Yet what was offered Thee? There are three powers, three powers alone, able to conquer and to hold captive for ever the conscience of these impotent rebels for their happiness those forces are miracle, mystery and authority. Thou hast rejected all three and hast set the example for doing so. When the wise and dread spirit set Thee on the pinnacle of the temple and said to Thee, "If Thou wouldst know whether Thou art the Son of God then cast Thyself down, for it is written: the angels shall hold him up lest he fall and bruise himself, and Thou shalt know then whether Thou art the Son of God and shalt prove then how great is Thy faith in Thy Father.
Oh, of course, Thou didst proudly and well, like God; but the weak, unruly race of men, are they gods? Oh, Thou didst know then that in taking one step, in making one movement to cast Thyself down, Thou wouldst be tempting God and have lost all Thy faith in Him, and wouldst have been dashed to pieces against that earth which Thou didst come to save.
And the wise spirit that tempted Thee would have rejoiced. But I ask again, are there many like Thee? And couldst Thou believe for one moment that men, too, could face such a temptation? Is the nature of men such, that they can reject miracle, and at the great moments of their life, the moments of their deepest, most agonising spiritual difficulties, cling only to the free verdict of the heart? Oh, Thou didst know that Thy deed would be recorded in books, would be handed down to remote times and the utmost ends of the earth, and Thou didst hope that man, following Thee, would cling to God and not ask for a miracle.
But Thou didst not know that when man rejects miracle he rejects God too; for man seeks not so much God as the miraculous. And as man cannot bear to be without the miraculous, he will create new miracles of his own for himself, and will worship deeds of sorcery and witchcraft, though he might be a hundred times over a rebel, heretic and infidel. Thou didst not come down from the Cross when they shouted to Thee, mocking and reviling Thee, "Come down from the cross and we will believe that Thou art He. Thou didst crave for free love and not the base raptures of the slave before the might that has overawed him for ever.
But Thou didst think too highly of men therein, for they are slaves, of course, though rebellious by nature. Look round and judge; fifteen centuries have passed, look upon them. Whom hast Thou raised up to Thyself? I swear, man is weaker and baser by nature than Thou hast believed him! Can he, can he do what Thou didst?
By showing him so much respect, Thou didst, as it were, cease to feel for him, for Thou didst ask far too much from him- Thou who hast loved him more than Thyself! Respecting him less, Thou wouldst have asked less of him. That would have been more like love, for his burden would have been lighter. He is weak and vile. What though he is everywhere now rebelling against our power, and proud of his rebellion? It is the pride of a child and a schoolboy. They are little children rioting and barring out the teacher at school.
But their childish delight will end; it will cost them dear. Mankind as a whole has always striven to organise a universal state. There have been many great nations with great histories, but the more highly they were developed the more unhappy they were, for they felt more acutely than other people the craving for world-wide union. The great conquerors, Timours and Ghenghis-Khans, whirled like hurricanes over the face of the earth striving to subdue its people, and they too were but the unconscious expression of the same craving for universal unity. Hadst Thou taken the world and Caesar's purple, Thou wouldst have founded the universal state and have given universal peace.
For who can rule men if not he who holds their conscience and their bread in his hands? We have taken the sword of Caesar, and in taking it, of course, have rejected Thee and followed him. Oh, ages are yet to come of the confusion of free thought, of their science and cannibalism. For having begun to build their tower of Babel without us, they will end, of course, with cannibalism. But then the beast will crawl to us and lick our feet and spatter them with tears of blood. And we shall sit upon the beast and raise the cup, and on it will be written, "Mystery. Thou art proud of Thine elect, but Thou hast only the elect, while we give rest to all.
And besides, how many of those elect, those mighty ones who could become elect, have grown weary waiting for Thee, and have transferred and will transfer the powers of their spirit and the warmth of their heart to the other camp, and end by raising their free banner against Thee. Thou didst Thyself lift up that banner. But with us all will be happy and will no more rebel nor destroy one another as under Thy freedom. Oh, we shall persuade them that they will only become free when they renounce their freedom to us and submit to us. And shall we be right or shall we be lying? They will be convinced that we are right, for they will remember the horrors of slavery and confusion to which Thy freedom brought them.
Freedom, free thought, and science will lead them into such straits and will bring them face to face with such marvels and insoluble mysteries, that some of them, the fierce and rebellious, will destroy themselves, others, rebellious but weak, will destroy one another, while the rest, weak and unhappy, will crawl fawning to our feet and whine to us: "Yes, you were right, you alone possess His mystery, and we come back to you, save us from ourselves!
They will see that we do not change the stones to bread, but in truth they will be more thankful for taking it from our hands than for the bread itself! For they will remember only too well that in old days, without our help, even the bread they made turned to stones in their hands, while since they have come back to us, the very stones have turned to bread in their hands. Too, too well will they know the value of complete submission! And until men know that, they will be unhappy. Who is most to blame for their not knowing it? Who scattered the flock and sent it astray on unknown paths?
But the flock will come together again and will submit once more, and then it will be once for all. Then we shall give them the quiet humble happiness of weak creatures such as they are by nature. Oh, we shall persuade them at last not to be proud, for Thou didst lift them up and thereby taught them to be proud. We shall show them that they are weak, that they are only pitiful children, but that childlike happiness is the sweetest of all. They will become timid and will look to us and huddle close to us in fear, as chicks to the hen.
They will marvel at us and will be awe-stricken before us, and will be proud at our being so powerful and clever that we have been able to subdue such a turbulent flock of thousands of millions. They will tremble impotently before our wrath, their minds will grow fearful, they will be quick to shed tears like women and children, but they will be just as ready at a sign from us to pass to laughter and rejoicing, to happy mirth and childish song. Yes, we shall set them to work, but in their leisure hours we shall make their life like a child's game, with children's songs and innocent dance.
Oh, we shall allow them even sin, they are weak and helpless, and they will love us like children because we allow them to sin.