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The figure of Moses constitutes an important link between Jewish and Muslim traditions.
Muslims consider him to be one of the five elite prophets of God, his story therefore
has a prominent place in the Qurʼan. While there are minor differences, the story
of Moses found in the Qurʼan confirms the account of the Torah; the life of Moses thus
is considered a model for all Muslims to follow. Though elements of his story are found throughout the Qurʼan, it is in chapter 7 where it is given in its greatest detail. As the
focus point of this article, chapter 7 discusses many events in Mosesʼ life, which are important for both Muslims and Jews, and reveals his great importance and Godliness. It also demonstrates how truly similar Islamʼs Moses and Judaismʼs Moses are. Therefore,
through an examination of the various elements of the story of Moses as found in
the Qurʼan, this article will show how by following him, Jews and Muslims can come
together in friendship, harmony and peace. Moses is the common ground on which
Jews and Muslims can come together in order to open up a dialogue and further their
shared commitment to the worship of the One God.
In this article we will present a few examples of the theme of “calling for help and redemption” in Arabic and Hebrew poetry, with particular focus on eleventh and twelfth century Muslim Spain. More particularly, we will offer a glimpse into the life and oeuvre of two medieval poets (one Muslim, one Jewish); both were active in Muslim Spain in the same period and shared a similar fate of exile and wandering: on the one hand, the Sicilian Arabic poet Ibn Ḥamdīs (c. 1056–c. 1133) and on the other hand, the Spanish Jewish poet Moses ibn Ezra (1055–1138). We will take into account the impact of exile and wandering on the profusion of the theme of “calling for help and redemption” as well as the related theme of “yearning for one’s homeland” through an analysis and comparison of poetic fragments by the two aforementioned poets as well as additional Andalusian Jewish (Judah ha-Levi) and Muslim (Ibn Khafāja, al-Rundī and Ibn al-Abbār) poets.
Archaeology can be understood as a tool used in the process of identity formation,
contributing to a sense of belonging and unity within a diverse set of communities.
Research was conducted with the intention of analyzing the wide range of perceptions
regarding archaeological sites in the mixed city of Lod, Israel. I explored the impact of
urban cultural heritage on shaping the identity of local Jewish and Arab children, who
were chosen as the youngest active members of society living in the city, and who
participated in the 2013 archaeological excavation season at the Khan al-Hilu. Israel is
an ideal location for such research, due to its nature as simultaneously being the focus
of extensive archaeological excavations as well as being the setting of an intractable conflict. Ancestral attachment to the land serves as a foundation for the collective
identity of both Jews and Arabs. Yet, each community and individual may relate differently
to the surrounding archaeological sites, which is further shaped by their sense of
societal hierarchy and cultural heritage.
Glocke und Ikone
(2016)
La forma del tempo
(2016)
О новых истоках кино
(2016)
Wassertragen
(2016)
Eine Sqwisa für Yasha
(2016)
Regen
(2016)
Ruhetag
(2016)
Erneuertes Gestern?
(2016)
Die Museumsbesucher
(2016)
Tarkovskijs Scham
(2016)
Биографические мотивы условно можно разделить на два вида:
1. Отдельные небольшие эпизоды или впечатления, запомнившие-
ся Тарковскому, которые заняли свое точное место в его сценариях и
фильмах. Режиссер А. Гордон условно назвал этот прием Тарковского
«теорией пазлов». Такие элементы встречаются почти во всех фильмах
Андрея Тарковского.
2. Расширенное включение в фильмы автобиографии, естественно, не
во всей полноте. К таким фильмам относятся Зеркало (1974) и Offret
(«Жертвоприношение» – 1986).
Tarkovsky’s legacy
(2016)
Der Jüdische Friedhof in Potsdam ist der einzige authentische Gedächtnisort, der vom Lebenszyklus der jüdischen Bevölkerung in der ehemaligen preußischen Residenz- und Garnisonstadt zeugt. Er ist zudem Ausdruck des unterschiedlichen Umgangs der Nachgeborenen mit ihrem Kulturgut. Außerdem ist dieser Jüdische Friedhof zurzeit als einziger in Deutschland durch die UNESCO als Welterbe anerkannt.
Da die jüdische Geschichte Potsdams bislang nur wenig bekannt ist, entstand ein durch die Stiftung „Erinnerung, Verantwortung und Zukunft“ gefördertes Projekt, in dem sich Schüler*innen des Potsdamer Humboldt-Gymnasiums im Rahmen eines Seminarkurses mit dem jüdischen Erbe ihrer Stadt intensiv auseinandersetzten. Neben einer Annäherung an das Thema über verschiedene, den Friedhof betreffende Sachthemen beschäftigten sich die Jugendlichen mit einzelnen jüdischen Potsdamern, ihren Familienschicksalen und Lebenskonzepten. Ergänzend wurden Aspekte des religiösen Verständnisses von Tod und Trauer im Judentum vorgestellt.
Die Ergebnisse all dieser Ausarbeitungen sind im vorliegenden Lehrmaterial vereinigt und dienen als Anregung für Lehrende und Lernende, die jüdische Geschichte ihrer jeweiligen Heimatorte zu thematisieren.
Adorno und die Kabbala
(2016)
Im neunten Band der Reihe geht Ansgar Martins kabbalistischen Spuren in der Philosophie Theodor W. Adornos (1903–1969) nach. Der Frankfurter Gesellschaftskritiker griff im Rahmen seines radikalen materialistischen Projekts gleichwohl auch auf ‚theologische‘ Deutungsfiguren zurück. Vermittelt durch den gemeinsamen Freund Walter Benjamin (1892–1940) stieß Adorno dabei auf das Werk des Kabbala-Forschers Gershom Scholem (1897–1982). Zwischen Frankfurt und Jerusalem entwickelte sich eine lebenslange Korrespondenz.
Für Adorno erscheint vor dem Hintergrund lückenloser kapitalistischer Vergesellschaftung jede religiöse Sinngebung in der Moderne als unmöglich. Der Tradition der jüdischen Mystik schreibt er hingegen eine innere Affinität zu dieser hoffnungslosen Logik des ‚Verfalls‘ zu. Sie scheint ihm zur unumgänglichen Säkularisierung religiöser Gehalte aufzufordern. Adornos kabbalistische Marginalien beziehen einen breiten Horizont jüdisch-messianischer Ideen ein. Er verleugnet dabei nie, dass es ihm um eine sehr diesseite Verwirklichung geoffenbarter Heilsversprechen zu tun ist: Transzendenz sei als erfüllte Immanenz, als verwirklichte Utopie zu denken. In diesem Anliegen sieht Adorno selbst jedoch gerade seine Übereinstimmung mit der Kabbala.
Adornos kabbalistische Motive, die auf Scholems Forschungen zurückgehen, werden hier ausführlich an seinen Schriften und Vorlesungen untersucht. In seinem Verständnis der philosophischen Tradition sowie im Modell der Metaphysischen Erfahrung suchte er etwa explizit Anschluss an Deutungen der Kabbala: Das unerreichbare Urbild der Philosophie sei die Interpretation der geoffenbarten Schrift. Wie säkularisierte heilige Texte wurden Werke von Beethoven, Goethe, Kafka oder Schönberg so zum Anlass für ‚mystische‘ Interpretationen. Deren detaillierte Untersuchung erlaubt, das viel beschworene jüdische Erbe von Adornos Philosophie zu konkretisieren und bedenkenswerte Einzelheiten von der Negativen Dialektik zur Ästhetik in den Blick zu nehmen.
This paper will turn into a contribution to a book on community obligations. It focusses on third parties' rights and obligations in armed conflict.
It is often said that international law has developed from a legal order which is designed to protect sovereignty to a system which also promotes community interests. This shift is said to be reflected in structural changes of the legal system. The creation of rights and obligations for third parties is generally seen as a part of this perceived paradigmatic shift. Community interests can be furthered either by negative duties of abstention, by an entitlement for third states, or even by duties to take positive measures. Since the shift towards protecting community interests apparently requires some form of cooperation, positive rights and duties to protect and to promote appear to be indispensable. Authors relying on a community perspective often dismiss duties of abstention as an expression of indifference in the face of a violation of a fundamental norm. Solidarity seems to require that third states take a more proactive role in actively enforcing community interests.
The paper aims to test this understanding on the basis of an analysis of rights and obligations of third states in armed conflict. In order to argue that duties of abstention of third states are a central instrument for promoting community interests in relation to armed conflicts, the paper will first trace pertinent structural changes in international law. In particular, it will question the extent to which positive rights and obligations of third states have been firmly established in international law. In a second step, this contribution will evaluate the overall tendencies in the ongoing lawmaking process for promoting community interests in relation to armed conflict.
The paper undertakes a preliminary assessment of current developments of international law for the purpose of mapping the ground for a larger research project. The research project pursues the goal of determining whether public international law, as it has developed since the end of the Cold War, is continuing its progressive move towards a more human-rights- and multi-actor-oriented order, or whether we are seeing a renewed emphasis of more classical elements of international law. In this context the term “international rule of law” is chosen to designate the more recent and “thicker” understanding of international law. The paper discusses how it can be determined whether this form of international law continues to unfold, and whether we are witnessing challenges to this order which could give rise to more fundamental reassessments.
Das dritte Working Paper in der KFG Working Paper Series analysiert Zustand und Perspektiven völkerrechtlicher Abrüstungsverträge unter der Ägide der Vereinten Nationen. Während die dreißig Jahre zwischen der Kuba-Krise und dem Fall des Eisernen Vorhangs für die Abrüstung eine erfolgreiche Periode gewesen seien, seien in den Vereinten Nationen seither außer dem Waffenhandelsvertrag keine weiteren Abrüstungsverträge abgeschlossen worden. Die gegenwärtige Stimmung sei abwartend bis negativ, obwohl es ein Nachholbedürfnis gebe, Abrüstungsverträge an die heutigen politischen Gegebenheiten sowie an den Stand der Technik anzupassen. Die Verfasserin schlägt als Lösung vor, durch eine Politik der kleinen Schritte ein besseres Abrüstungsklima zu schaffen, indem dem Diskurs auf Grundlage zusätzlicher Protokolle zu bestehenden Verträgen und notfalls auch durch ein Ausweichen auf andere Gremien eine neue Richtung verliehen werde.
This article re-examines the relationship between Africa and the International Criminal Court (ICC). It traces the successive changes of the African attitude towards this Court, from states' euphoria, to hostility against its work, to regional counter-initiatives through the umbrella of the African Union (AU). The main argument goes beyond the idea of "the Court that Africa wants" in order to identify concrete reasons behind such a formal argument which may have fostered, if not enticed, the majority of African states to become ICC members and actively cooperate with it, when paradoxically some great powers have decided to stay outside its jurisdiction. It also seeks to understand, from a political and legal viewpoint, which parameters have changed since then to provoke that hostile attitude against the Court's work and the entrance of the AU into the debate through the African Common Position on the ICC. Lastly, this article explores African alternatives to the contested ICC justice system. It examines the need to reform the Rome Statute in order to give more independence, credibility and legitimacy to the ICC and its duplication to some extent by the new "Criminal Court of the African Union". Particular attention is paid to the resistance against this idea to reform the ICC justice system.
Caribbean States organised in CARICOM recently brought forward reparation claims against several European States to compensate slavery and (native) genocides in the Caribbean and even threatened to approach the International Court of Justice. The paper provides for an analysis of the facts behind the CARICOM claim and asks whether the law of state responsibility is able to provide for the demanded compensation. As the intertemporal principle generally prohibits retroactive application of today’s international rules, the paper argues that the complete claim must be based on the law of state responsibility governing in the time of the respective conduct. An inquiry into the history of primary (prohibition of slavery and genocide) as well as secondary rules of State responsibility reveals that both sets of rules were underdeveloped or non-existent at the times of slavery and alleged (native) genocides. Therefore, the author concludes that the CARICOM claim is legally flawed but nevertheless worth the attention as it once again exposes imperial and colonial injustices of the past and their legitimization by historical international law and international/natural lawyers.
forum:logopädie 30.2016, 5
(2016)
forum:logopädie 30.2016, 4
(2016)
forum:logopädie 30.2016, 6
(2016)
forum:logopädie 30.2016, 3
(2016)
forum:logopädie 30.2016, 2
(2016)
forum:logopädie 30.2016, 1
(2016)