ნობელის ლაურეტები, ცხოვრება, ნაშრომები, სიტყვები პარამეტრები

[KAIROS]

ძალიან დიდი ადამიანები ღებულობენ ამ პრემიას, ძალიან დიდი ადამიანებიც დარჩნენ ამ პრემიის გარეშე.

მაგრამ ვინც მიიღო, ზოგიერთმა ძალიან საინტერესო სიტყვა წარმოთქვა და საინტერესო ცხოვრებაც ქონდა.

არ გვინდა კამათი ვინ იმსახურებდა და ვინ არა, უბრალოდ წავიკითხოთ ეს სიტყვები, ვიწყებ ამერიკის პრეზიდენტის ბარაქ ჰუსეინ ობამას სიტყვით, რომელიც მას მშვიდობისათვის ნობელის პრემიის მინიჭებისას წარმოთქვა და ომისა და მშვიდობის საკითხს შეეხო:

ობამას სიტყვა
(ინგლისური დედანი)

Your Majesties, Your Royal Highnesses, Distinguished Members of the Norwegian Nobel Committee, citizens of America, and citizens of the world:

I receive this honor with deep gratitude and great humility. It is an award that speaks to our highest aspirations that for all the cruelty and hardship of our world, we are not mere prisoners of fate. Our actions matter, and can bend history in the direction of justice.

And yet I would be remiss if I did not acknowledge the considerable controversy that your generous decision has generated. In part, this is because I am at the beginning, and not the end, of my labors on the world stage. Compared to some of the giants of history who have received this prize Schweitzer and King; Marshall and Mandela my accomplishments are slight. And then there are the men and women around the world who have been jailed and beaten in the pursuit of justice; those who toil in humanitarian organizations to relieve suffering; the unrecognized millions whose quiet acts of courage and compassion inspire even the most hardened of cynics. I cannot argue with those who find these men and women some known, some obscure to all but those they help to be far more deserving of this honor than I.

But perhaps the most profound issue surrounding my receipt of this prize is the fact that I am the Commander-in-Chief of a nation in the midst of two wars. One of these wars is winding down. The other is a conflict that America did not seek; one in which we are joined by 43 other countries including Norway in an effort to defend ourselves and all nations from further attacks.

Still, we are at war, and I am responsible for the deployment of thousands of young Americans to battle in a distant land. Some will kill. Some will be killed. And so I come here with an acute sense of the cost of armed conflict filled with difficult questions about the relationship between war and peace, and our effort to replace one with the other.

These questions are not new. War, in one form or another, appeared with the first man. At the dawn of history, its morality was not questioned; it was simply a fact, like drought or disease the manner in which tribes and then civilizations sought power and settled their differences.

Over time, as codes of law sought to control violence within groups, so did philosophers, clerics and statesmen seek to regulate the destructive power of war. The concept of a "just war" emerged, suggesting that war is justified only when it meets certain preconditions: if it is waged as a last resort or in self-defense; if the forced used is proportional; and if, whenever possible, civilians are spared from violence.

For most of history, this concept of just war was rarely observed. The capacity of human beings to think up new ways to kill one another proved inexhaustible, as did our capacity to exempt from mercy those who look different or pray to a different God. Wars between armies gave way to wars between nations total wars in which the distinction between combatant and civilian became blurred. In the span of 30 years, such carnage would twice engulf this continent. And while it is hard to conceive of a cause more just than the defeat of the Third Reich and the Axis powers, World War II was a conflict in which the total number of civilians who died exceeded the number of soldiers who perished.

In the wake of such destruction, and with the advent of the nuclear age, it became clear to victor and vanquished alike that the world needed institutions to prevent another World War. And so, a quarter century after the United States Senate rejected the League of Nations an idea for which Woodrow Wilson received this Prize America led the world in constructing an architecture to keep the peace: a Marshall Plan and a United Nations, mechanisms to govern the waging of war, treaties to protect human rights, prevent genocide and restrict the most dangerous weapons.

In many ways, these efforts succeeded. Yes, terrible wars have been fought, and atrocities committed. But there has been no Third World War. The Cold War ended with jubilant crowds dismantling a wall. Commerce has stitched much of the world together. Billions have been lifted from poverty. The ideals of liberty, self-determination, equality and the rule of law have haltingly advanced. We are the heirs of the fortitude and foresight of generations past, and it is a legacy for which my own country is rightfully proud.

A decade into a new century, this old architecture is buckling under the weight of new threats. The world may no longer shudder at the prospect of war between two nuclear superpowers, but proliferation may increase the risk of catastrophe. Terrorism has long been a tactic, but modern technology allows a few small men with outsized rage to murder innocents on a horrific scale.

Moreover, wars between nations have increasingly given way to wars within nations. The resurgence of ethnic or sectarian conflicts, the growth of secessionist movements, insurgencies and failed states have increasingly trapped civilians in unending chaos. In today's wars, many more civilians are killed than soldiers; the seeds of future conflict are sown, economies are wrecked, civil societies torn asunder, refugees amassed and children scarred.

I do not bring with me today a definitive solution to the problems of war. What I do know is that meeting these challenges will require the same vision, hard work and persistence of those men and women who acted so boldly decades ago. And it will require us to think in new ways about the notions of just war and the imperatives of a just peace.

We must begin by acknowledging the hard truth that we will not eradicate violent conflict in our lifetimes. There will be times when nations acting individually or in concert will find the use of force not only necessary but morally justified.

I make this statement mindful of what Martin Luther King said in this same ceremony years ago: "Violence never brings permanent peace. It solves no social problem: It merely creates new and more complicated ones." As someone who stands here as a direct consequence of Dr. King's life's work, I am living testimony to the moral force of non-violence. I know there is nothing weak, nothing passive, nothing naive in the creed and lives of Gandhi and King.

But as a head of state sworn to protect and defend my nation, I cannot be guided by their examples alone. I face the world as it is, and cannot stand idle in the face of threats to the American people. For make no mistake: Evil does exist in the world. A nonviolent movement could not have halted Hitler's armies. Negotiations cannot convince al-Qaida's leaders to lay down their arms. To say that force is sometimes necessary is not a call to cynicism it is a recognition of history, the imperfections of man and the limits of reason.

I raise this point because in many countries there is a deep ambivalence about military action today, no matter the cause. At times, this is joined by a reflexive suspicion of America, the world's sole military superpower.

Yet the world must remember that it was not simply international institutions not just treaties and declarations that brought stability to a post-World War II world. Whatever mistakes we have made, the plain fact is this: The United States of America has helped underwrite global security for more than six decades with the blood of our citizens and the strength of our arms. The service and sacrifice of our men and women in uniform has promoted peace and prosperity from Germany to Korea, and enabled democracy to take hold in places like the Balkans. We have borne this burden not because we seek to impose our will. We have done so out of enlightened self-interest because we seek a better future for our children and grandchildren, and we believe that their lives will be better if other people's children and grandchildren can live in freedom and prosperity.

So yes, the instruments of war do have a role to play in preserving the peace. And yet this truth must coexist with another that no matter how justified, war promises human tragedy. The soldier's courage and sacrifice is full of glory, expressing devotion to country, to cause and to comrades in arms. But war itself is never glorious, and we must never trumpet it as such.

So part of our challenge is reconciling these two seemingly irreconcilable truths that war is sometimes necessary, and war is at some level an expression of human feelings. Concretely, we must direct our effort to the task that President Kennedy called for long ago. "Let us focus," he said, "on a more practical, more attainable peace, based not on a sudden revolution in human nature but on a gradual evolution in human institutions."

What might this evolution look like? What might these practical steps be?

To begin with, I believe that all nations strong and weak alike must adhere to standards that govern the use of force. I like any head of state reserve the right to act unilaterally if necessary to defend my nation. Nevertheless, I am convinced that adhering to standards strengthens those who do, and isolates and weakens those who don't.

The world rallied around America after the 9/11 attacks, and continues to support our efforts in Afghanistan, because of the horror of those senseless attacks and the recognized principle of self-defense. Likewise, the world recognized the need to confront Saddam Hussein when he invaded Kuwait a consensus that sent a clear message to all about the cost of aggression.

Furthermore, America cannot insist that others follow the rules of the road if we refuse to follow them ourselves. For when we don't, our action can appear arbitrary, and undercut the legitimacy of future intervention no matter how justified.

This becomes particularly important when the purpose of military action extends beyond self-defense or the defense of one nation against an aggressor. More and more, we all confront difficult questions about how to prevent the slaughter of civilians by their own government, or to stop a civil war whose violence and suffering can engulf an entire region.

I believe that force can be justified on humanitarian grounds, as it was in the Balkans, or in other places that have been scarred by war. Inaction tears at our conscience and can lead to more costly intervention later. That is why all responsible nations must embrace the role that militaries with a clear mandate can play to keep the peace.

America's commitment to global security will never waver. But in a world in which threats are more diffuse, and missions more complex, America cannot act alone. This is true in Afghanistan. This is true in failed states like Somalia, where terrorism and piracy is joined by famine and human suffering. And sadly, it will continue to be true in unstable regions for years to come.

The leaders and soldiers of NATO countries and other friends and allies demonstrate this truth through the capacity and courage they have shown in Afghanistan. But in many countries, there is a disconnect between the efforts of those who serve and the ambivalence of the broader public. I understand why war is not popular. But I also know this: The belief that peace is desirable is rarely enough to achieve it. Peace requires responsibility. Peace entails sacrifice. That is why NATO continues to be indispensable. That is why we must strengthen U.N. and regional peacekeeping, and not leave the task to a few countries. That is why we honor those who return home from peacekeeping and training abroad to Oslo and Rome; to Ottawa and Sydney; to Dhaka and Kigali we honor them not as makers of war, but as wagers of peace.

Let me make one final point about the use of force. Even as we make difficult decisions about going to war, we must also think clearly about how we fight it. The Nobel Committee recognized this truth in awarding its first prize for peace to Henry Dunant the founder of the Red Cross, and a driving force behind the Geneva Conventions.

Where force is necessary, we have a moral and strategic interest in binding ourselves to certain rules of conduct. And even as we confront a vicious adversary that abides by no rules, I believe that the United States of America must remain a standard bearer in the conduct of war. That is what makes us different from those whom we fight. That is a source of our strength. That is why I prohibited torture. That is why I ordered the prison at Guantanamo Bay closed. And that is why I have reaffirmed America's commitment to abide by the Geneva Conventions. We lose ourselves when we compromise the very ideals that we fight to defend. And we honor those ideals by upholding them not just when it is easy, but when it is hard.

I have spoken to the questions that must weigh on our minds and our hearts as we choose to wage war. But let me turn now to our effort to avoid such tragic choices, and speak of three ways that we can build a just and lasting peace.

First, in dealing with those nations that break rules and laws, I believe that we must develop alternatives to violence that are tough enough to change behavior for if we want a lasting peace, then the words of the international community must mean something. Those regimes that break the rules must be held accountable. Sanctions must exact a real price. Intransigence must be met with increased pressure and such pressure exists only when the world stands together as one.

One urgent example is the effort to prevent the spread of nuclear weapons, and to seek a world without them. In the middle of the last century, nations agreed to be bound by a treaty whose bargain is clear: All will have access to peaceful nuclear power; those without nuclear weapons will forsake them; and those with nuclear weapons will work toward disarmament. I am committed to upholding this treaty. It is a centerpiece of my foreign policy. And I am working with President Medvedev to reduce America and Russia's nuclear stockpiles.

But it is also incumbent upon all of us to insist that nations like Iran and North Korea do not game the system. Those who claim to respect international law cannot avert their eyes when those laws are flouted. Those who care for their own security cannot ignore the danger of an arms race in the Middle East or East Asia. Those who seek peace cannot stand idly by as nations arm themselves for nuclear war.

The same principle applies to those who violate international law by brutalizing their own people. When there is genocide in Darfur, systematic rape in Congo or repression in Burma there must be consequences. And the closer we stand together, the less likely we will be faced with the choice between armed intervention and complicity in oppression.

This brings me to a second point the nature of the peace that we seek. For peace is not merely the absence of visible conflict. Only a just peace based upon the inherent rights and dignity of every individual can truly be lasting.

It was this insight that drove drafters of the Universal Declaration of Human Rights after the Second World War. In the wake of devastation, they recognized that if human rights are not protected, peace is a hollow promise.

And yet all too often, these words are ignored. In some countries, the failure to uphold human rights is excused by the false suggestion that these are Western principles, foreign to local cultures or stages of a nation's development. And within America, there has long been a tension between those who describe themselves as realists or idealists a tension that suggests a stark choice between the narrow pursuit of interests or an endless campaign to impose our values.

I reject this choice. I believe that peace is unstable where citizens are denied the right to speak freely or worship as they please, choose their own leaders or assemble without fear. Pent up grievances fester, and the suppression of tribal and religious identity can lead to violence. We also know that the opposite is true. Only when Europe became free did it finally find peace. America has never fought a war against a democracy, and our closest friends are governments that protect the rights of their citizens. No matter how callously defined, neither America's interests nor the world's are served by the denial of human aspirations.

So even as we respect the unique culture and traditions of different countries, America will always be a voice for those aspirations that are universal. We will bear witness to the quiet dignity of reformers like Aung Sang Suu Kyi; to the bravery of Zimbabweans who cast their ballots in the face of beatings; to the hundreds of thousands who have marched silently through the streets of Iran. It is telling that the leaders of these governments fear the aspirations of their own people more than the power of any other nation. And it is the responsibility of all free people and free nations to make clear to these movements that hope and history are on their side.

Let me also say this: The promotion of human rights cannot be about exhortation alone. At times, it must be coupled with painstaking diplomacy. I know that engagement with repressive regimes lacks the satisfying purity of indignation. But I also know that sanctions without outreach and condemnation without discussion can carry forward a crippling status quo. No repressive regime can move down a new path unless it has the choice of an open door.

In light of the Cultural Revolution's horrors, Nixon's meeting with Mao appeared inexcusable and yet it surely helped set China on a path where millions of its citizens have been lifted from poverty, and connected to open societies. Pope John Paul's engagement with Poland created space not just for the Catholic Church, but for labor leaders like Lech Walesa. Ronald Reagan's efforts on arms control and embrace of perestroika not only improved relations with the Soviet Union, but empowered dissidents throughout Eastern Europe. There is no simple formula here. But we must try as best we can to balance isolation and engagement, pressure and incentives, so that human rights and dignity are advanced over time.

Third, a just peace includes not only civil and political rights it must encompass economic security and opportunity. For true peace is not just freedom from fear, but freedom from want.

It is undoubtedly true that development rarely takes root without security; it is also true that security does not exist where human beings do not have access to enough food, or clean water, or the medicine they need to survive. It does not exist where children cannot aspire to a decent education or a job that supports a family. The absence of hope can rot a society from within.

And that is why helping farmers feed their own people or nations educate their children and care for the sick is not mere charity. It is also why the world must come together to confront climate change. There is little scientific dispute that if we do nothing, we will face more drought, famine and mass displacement that will fuel more conflict for decades. For this reason, it is not merely scientists and activists who call for swift and forceful action it is military leaders in my country and others who understand that our common security hangs in the balance.

Agreements among nations. Strong institutions. Support for human rights. Investments in development. All of these are vital ingredients in bringing about the evolution that President Kennedy spoke about. And yet, I do not believe that we will have the will, or the staying power, to complete this work without something more and that is the continued expansion of our moral imagination, an insistence that there is something irreducible that we all share.

As the world grows smaller, you might think it would be easier for human beings to recognize how similar we are, to understand that we all basically want the same things, that we all hope for the chance to live out our lives with some measure of happiness and fulfillment for ourselves and our families.

And yet, given the dizzying pace of globalization, and the cultural leveling of modernity, it should come as no surprise that people fear the loss of what they cherish about their particular identities their race, their tribe and, perhaps most powerfully, their religion. In some places, this fear has led to conflict. At times, it even feels like we are moving backwards. We see it in the Middle East, as the conflict between Arabs and Jews seems to harden. We see it in nations that are torn asunder by tribal lines.

Most dangerously, we see it in the way that religion is used to justify the murder of innocents by those who have distorted and defiled the great religion of Islam, and who attacked my country from Afghanistan. These extremists are not the first to kill in the name of God; the cruelties of the Crusades are amply recorded. But they remind us that no Holy War can ever be a just war. For if you truly believe that you are carrying out divine will, then there is no need for restraint no need to spare the pregnant mother, or the medic, or even a person of one's own faith. Such a warped view of religion is not just incompatible with the concept of peace, but the purpose of faith for the one rule that lies at the heart of every major religion is that we do unto others as we would have them do unto us.

Adhering to this law of love has always been the core struggle of human nature. We are fallible. We make mistakes, and fall victim to the temptations of pride, and power, and sometimes evil. Even those of us with the best intentions will at times fail to right the wrongs before us.

But we do not have to think that human nature is perfect for us to still believe that the human condition can be perfected. We do not have to live in an idealized world to still reach for those ideals that will make it a better place. The nonviolence practiced by men like Gandhi and King may not have been practical or possible in every circumstance, but the love that they preached their faith in human progress must always be the North Star that guides us on our journey.

For if we lose that faith if we dismiss it as silly or naive, if we divorce it from the decisions that we make on issues of war and peace then we lose what is best about humanity. We lose our sense of possibility. We lose our moral compass.

Like generations have before us, we must reject that future. As Dr. King said at this occasion so many years ago: "I refuse to accept despair as the final response to the ambiguities of history. I refuse to accept the idea that the 'isness' of man's present nature makes him morally incapable of reaching up for the eternal 'oughtness' that forever confronts him."

So let us reach for the world that ought to be that spark of the divine that still stirs within each of our souls. Somewhere today, in the here and now, a soldier sees he's outgunned but stands firm to keep the peace. Somewhere today, in this world, a young protestor awaits the brutality of her government, but has the courage to march on. Somewhere today, a mother facing punishing poverty still takes the time to teach her child, who believes that a cruel world still has a place for his dreams.

Let us live by their example. We can acknowledge that oppression will always be with us, and still strive for justice. We can admit the intractability of deprivation, and still strive for dignity. We can understand that there will be war, and still strive for peace. We can do that for that is the story of human progress; that is the hope of all the world; and at this moment of challenge, that must be our work here on Earth.


რუსული თარგმანი ფაქტობრივად არ არსებობს ან ძნელად საპოვნელია ყველგან ცდილობენ მხოლოდ ცუდი დაინახონ და ლანძღონ, ეგ რუსებისაგან გასაგებია, ამიტომ ვისაც არ გესმით ინგლისური

http://www.whitehouse.gov/the-press-office...bel-peace-prize

შეიტანეთ ეს მისამართი აქ და თარგმნის რუსულად:

http://translate.google.it/translate?js=y&...ize&sl=en&tl=ru

[KAIROS]

ლიტერატურაში 2009 წელს ნობელის პრემია მიიღო ქალბატონმა ჰერტა მიულერმა:

Герта Мюллер родилась 17 августа 1953 года в немецкой деревене Ницкидорф на самом западе Румынии, в одном из уездов, относящихся к исторической области Трансильвания.

Ее отец был швабским офицером и служил в войсках SS. В 1945-м многие румынские немцы были депортированы в СССР, и мать Герты не стала исключением. Пять лет семья провела в трудовом лагере на территории Украины.

Сама Герта училась в университете Тимишоары, занимаясь немецкой и румынской литературой, и там сблизилась с неформальной группой молодых немецкоговорящих литераторов Aktionsgruppe Banat. Проработав пару лет переводчицей, она была уволена из-за отказа сотрудничать с Секуритате. Вот эти факты ее жизни и дальше безработное существование и вынужденная работа в детском саду воспитательницей - все это наложило неизгладимый отпечаток и на ее личность, и на ее творчество, которое, впрочем, нераздельно в этом случае. Тем не менее, в 1982-м ей удалось все-таки опубликовать первый сборник рассказов ("Niederung", "Низина"), а в 1984-м - второй ("Druckender Tango", "Тягостное танго"). Неподцензурная версия "Niederung" была напечатана в ФРГ в том же 1984-м и заслужила благосклонность немецкой критики. Дома же Мюллер слава не ждала, и в 1987-м ей и ее мужу удалось эмигрировать в ФРГ.

В Германии ее публиковали охотно и довольно много: за девять лет до появления ее самого знаменитого романа "Herztier" ("Звердце", 1996) у Мюллер вышло шесть книг. Но именно "Herztier", жутковатая, частично автобиографическая книга о жизни молодых этнических немцев в самые мрачные годы Чаушеску, принес писательнице европейскую славу и многочисленные награды. В романе Мюллер удалось высветить страшный парадокс: угнетенные люди ухитряются находить утешение в мечтах о диктатуре - пожилые, бесправные румынские немцы хранят сентиментальную преданность Гитлеру.

В сущности, вся проза Мюллер посвящена искусству жизни в нечеловеческих обстоятельствах и психологии угнетенных и угнетателей: об этом и роман "Heute war ich mir lieber nicht begegnet" ("Лучше бы я себя сегодня не встречала", 1997), где рассказана история молодой работницы и ее мучителя-полицейского, и ее новейшая книга "Atemschaukel" ("Вдох-выдох", 2009), которая представляет собой фиктивную автобиографию реального человека, который в 1945 году в возрасте 17 лет попал в советский лагерь в Новогорловке.

Мюллер лауреат многих немецких литературных премий, в частности, Берлинской и Бременской премий, премии имени Франца Кафки и премии имени Генриха фон Клейста. Она также лауреат Дублинской премии.

Перу Герты Мюллер принадлежат также сборники стихов и эссе, посвященных как общеевропейским, так и специфически румынским вопросам. В частности, Мюллер не устает упрекать жителей своей исторической родины в "коллективной амнезии" - забвении ужасов и позора диктатуры.

[KAIROS]

მოკლედ სჩანს აქეთ ძალიან აქტიურმა ამ თემამ, საქართველოში ნაკლები პოპულარობა აქვს

არა უშავს

მაშ ასე რა იყო ყველაზე მთავარი და საკამათო ობამას სიტყვებში?
როგორც ყველა დიდ ორატორს ჩვევია, მან საუბარში ხალხიც ჩართო, ჯერ გამოაცოცხლა დარბაზი, ენამოსწრებული ხუმრობით.

все же я бы непростительно, если бы не признать значительные споры, что ваше щедрое решение вызвало. (Смех в зале)


და შემდეგ დამახინჯების გარეშე პირდაპირ ასახელს იმ ბრალდებას, რასაც უყენებენ მას და მის მიერ მშვიდობის დარგში ნობელის პრემიის მიღებას:

But perhaps the most profound issue surrounding my receipt of this prize is the fact that I am the Commander-in-Chief of the military of a nation in the midst of two wars.

ალბათო, მთავარი კონტარგუმენტი ისა, რომ მე ვარო იმ ქვეყნის სამხედრო მეთაური, რომელიც ორ ომს აწარმოებსო...

გავაგრძელებ შემდეგ.

[ბადრი]

ნობელის პრემიის ლაურეატების აბსოლუტური უმრავლესობა ებრალები ყოფილან

[KAIROS]

აბსოლუტური უმრავლესობა ებრალები ყოფილან

რომც ეგრე იყოს რა მოხდა მერე?
არადა არაა ეგრე, ეგ ანტისემიტების მიერ გავრცელებული ჭორებია, საკმარისია სიას გადაავლო თვალი, თუმცა რათქმაუნდა ბევრი ებრაელი არის.
და რა შუაშია?

[sable]

რომც ეგრე იყოს რა მოხდა მერე?
არადა არაა ეგრე, ეგ ანტისემიტების მიერ გავრცელებული ჭორებია, საკმარისია სიას გადაავლო თვალი, თუმცა რათქმაუნდა ბევრი ებრაელი არის.
და რა შუაშია?

არც არაფერში, მაგრამ ალბათ უნდოდა ეთქვა, რომ პოლიტიკურად ანგაჟირებულია ეგ სანახაობა და თავად პრემია, ამდენად ის არც ბოლომდე ობიექტურია, განსაკუთრებით ბოლო ლაურიატზე შეიძლება ითქვას ეგ. ობამასთვის ამ ჯილდოს გაცემით არა იმდენად მისი ,,ღვაწლი'' დააფასეს მშვიდობის დარგში (რაც არ ჰქონია), არამედ ,,უჯიკეს'' იმისკენ, რომ მომავალი რვა წლის განმავლობაში ომი და დესტაბილიზაცია არ მოეხდინა მსოფლიოს რომელიმე რეგიონში, განსაკუთრებით ახლო აღმოსავლეთში.

[KAIROS]

მომიყვანე ძალით წერის ხასიათზე

აი ბატონო დავიწყოთ მშვიდობისათვის ნობელის პრემიის ლაურეატებზე:

1901 - Jean Henri Dunant, Frederic Passy
1902 - Élie Ducommun, Charles Albert Gobat
1903 - William Randal Cremer
1904 - Institut de droit international
1905 - Bertha von Suttner
1906 - Theodore Roosevelt
1907 - Ernesto Teodoro Moneta, Louis Renault
1908 - Klas Pontus Arnoldson, Fredrik Bajer
1909 - Auguste Marie François Beernaert, Paul-Henri-Benjamin d'Estournelles de Constant

Henry Dunant პირველი იყო ვინც ნობელის პრემია მიიღო მშვიდობისათვის, იგი შვეიცარიელი იყო და არის წითელი ჯვრის დამაარსებელი.

Жан Анри́ Дюна́н (фр. Jean Henri Dunant; 8 мая 1828 — 30 октября 1910) — швейцарский предприниматель и общественный деятель.

Племянник физика Жана-Даниэля Колладона.

В 1859 году стал свидетелем последствий битвы при Сольферино — когда девять тысяч человек больных и раненых остались умирать на поле боя. Потрясенный увиденным, Дюнан пишет книгу «Воспоминания о битве при Сольферино»

http://www.archive.org/stream/unsouvenirde...ge/n13/mode/1up

и пробует создать Общество помощи раненым. Благодаря его усилиям был основан Международный комитет Красного Креста и в 1864 г. принята первая Женевская конвенция об улучшении участи раненых в сухопутной войне. В 1901 совместно с Фредериком Пасси стал первым лауреатом Нобелевской премии мира.

День рождения А. Дюнана, 8 мая — отмечается как Международный день Красного Креста и Красного Полумесяца.

Скончался Анри Дюнан в г. Хайден, кантон Аппенцель, Швейцария 30 октября 1910 года.


http://n-t.ru/nl/mr/dunant.htm

http://nobelprize.org/nobel_prizes/peace/laureates/1901/

მეორე ვინც ანრი დიუნანთან ერთად მიიღო პირველი ნობელის პრემია იყო ფრანგი ფრედერიკ პასსი, ფრანგი პოლიტიკოსი, ეკონომისტი და მშვიდობისმყოფელი.

Фредерик Пасси (фр. Frédéric Passy) (20 мая 1822 — 12 июня 1912) — французский политический деятель, миротворец и экономист. Основатель и первый руководитель «Международной Лиги мира» (1868). Активный участник создания Международного межпарламентского союза (1889). В 1901 совместно с А. Ж. Дюнаном стал первым лауреатом Нобелевской премии мира.

http://nobelprize.org/nobel_prizes/peace/l.../passy-bio.html

[ბადრი]

KAIROS

რომც ეგრე იყოს რა მოხდა მერე?
არადა არაა ეგრე, ეგ ანტისემიტების მიერ გავრცელებული ჭორებია, საკმარისია სიას გადაავლო თვალი, თუმცა რათქმაუნდა ბევრი ებრაელი არის.
და რა შუაშია?

არც არაფერი არ მოხდა. ნახევარზე მეტი ებრაელია წარმოშობით. ბათოშვილის წიგნია ებრაელთა ისტორია და იქ მაქვს ამოკითხული. (თვითონ ებრაელია და აქებს და ადიდებს ებრაელებს )უბრალოდ მინდოდა მეთქვა, რომ ძალიან ჭკვიანი ხალხია, რაც კარგად ჩანს ნობელის პრემიის ლაურეატთა სიით. ნუ ხანდახან პოლიტიკაც ერევა, მაგრამ ძირითადად მეცნიერებაში ყოჩაღობენ.

[lingvo]

ბადრი
რა გასაკვირია? ებრაელი ერი დიდი ნიჭიერებით გამოირჩევა ყველა სფეროში, (კლასიკური მუსიკის აღიარებული შემსრულებლების დიდი უმრავლესობა ებრაელია, მეცნიერებაშიც ბევრნი არიან. მარტო აინშტაინიც საკმარისია).

[ქევანა]

ნობელი ვინ იყო?

(ისე ვკითხულობ, გამოწმებთ, გამოწმეეებთ ვისი სახელობის ლაურეატები არიან, ხომ უნდა იცოდეს კაცმა )