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In terms of the constructivist-orientated sociology of knowledge the social change of Christian religion turns out to be a reconstruction of central forms of knowledge. Mission and Ecumenism are two cornerstones of development This will be demonstrated using, Protestantism as an example. While the recourse on the notion of mission is enabling Christian religion to objectify itself as an integrative world religion against its societal environment, the Ecumenical leitmotif focuses on the denominational fragmented inner relations. Thereby Mission and Ecumenism are not only acting as semantics of,self-description. As distinct knowledge systems they are also standing for a programmatic change of the theological reservoir of knowledge.
Review article: Democratic inclusiveness : a reinterpretation of Lijphart's patterns of democracy
(2010)
This contribution to the study or democratic inclusiveness advances three main claims, based on Lijphart's original data First, his measurement of executive inclusiveness is incoherent and invalid. Secondly, executive inclusiveness is best explained by the interaction of many parties and strong legislative veto points. This implies that executive inclusiveness should not be contained in either of Lijphart's two dimensions of democracy. Thirdly, parties have incentives to economize on the costs of inclusive coalitions by avoiding strong legislative veto points, and these incentives are greater in parliamentary than in presidential systems. Hence. Lijphart's favourite version of consensus democracy - characterized by a parliamentary system and a high degree of executive inclusiveness - is unlikely to be a behavioural-institutional equilibrium.
Wissenschaftliches Schreiben
(2010)