Die Stadt Waldenburg in Sachsen zählt zu den bedeutenden deutschen Töpferzentren des Mittelalters und der frühen Neuzeit. Mittels Spurenelementbestimmung an ausgewählten Steinzeugobjekten konnte eine signifikante Waldenburger Gruppe mit spezifischem Elementmuster ermittelt werden. Die Analysen der Strontiumisotopenverhältnisse von Waldenburger Steinzeug ergaben außerdem eine Isotopensignatur. Als Tonlieferant lässt sich die Lagerstätte im 10 km nördlich von Waldenburg gelegenen Frohnsdorf lokalisieren, deren Tone chemisch mit den Waldenburger Steinzeugproben übereinstimmen. Zuordnungen von Funden, die aus Polen und Estland, sowie verschiedenen Orten in Deutschland stammen, belegen den weitreichenden Handel von Waldenburger Steinzeug besonders im 14./15. Jahrhundert. Aufgrund spezifischer typologischer Merkmale kann von einer eigenständigen Entwicklung Waldenburgs im 14. Jahrhundert ausgegangen werden. Die gegenwärtig frühesten Funde repräsentieren ein bereits voll entwickeltes, magerungsloses Steinzeug, welches mit einer Salzglasur ausgestattet wurde.

Meister Eckhart exhibits an unprecedented confidence in the transcendental way of thought in medieval philosophy. Eckhart, unlike his predecessors, identifies being as such (ens commune) and God, allowing the most primary determinations metaphysics – ‘being,’ ‘one,’ ‘true,’ ‘good,’ – to function as both metaphysical and theological first principles. Eckhart placed them at the head of his projected Tripartite Opus, a vast work of quaestiones and commentaries whose intelligibility, he insists, requires the prior foundation of a supposed series of a thousand axioms. The table of contents remains, the opus propositionum does not. This thesis argues that what enables Eckhart to pursue the direct application of the transcendentals to the divine also makes it unrealizable. His determination of unity is twofold: as (i) indivisibility, and the standard transcendental conception of unity as a negation of the given positive content of being (ens); as (ii) indistinction, comprehending both the negation of otherness which produces the indivisible and the otherness that is negated. There is an inherent tension between Peripatetic metaphysics and Procline henology. Consequently, the Good is devalued when the Procline One appears within the transcendental perspective. Metaphysics, theology and, a fortiori for Eckhart, ethics, take no consideration of Goodness. I show how this tension gives rise to Eckhart’s association of the divine essence with the Neoplatonic One, while the Peripatetic One and the transcendental “true” function as the explanans of the Trinitarian intellectual self-return. This, in turn, gives rise to the constitutive function of the imago dei, and every imago as such, within that self-relation. Ultimately, this produces a standpoint wherein every essence, only as idea, contains the divine uniform infinity.

This dissertation constitutes the first monograph devoted to Qalawun's life and reign based on the contemporary and original data found in the Arabic chronicles of the period. An historiographical approach has brought to light information regarding the career of this sultan and has revealed contemporary historians' perceptions of his role as sultan. On the basis of an analysis of several aspects of the political and administrative, economic and social structure of the empire, which reflects the emphasis of the sources on the activities of the sultan, we concluded that centralization of sovereignty was enhanced during Qalawun's reign. But, whereas the historians attribute this development to the sultan's political convictions, analysis of the events they record indicates that other factors--most significant of which was the superimposition of the Mamluk system on the political, economic and social structure of Egypt and Syria--largely explain this trend.

This work analyzes the methods the Mamluk Sultanate (1250--1517) used to train and educate its military and religious elite. Three separate classes of people are examined: the Mamluks, the religious elite (' ulama') and finally the children of the Mamluks (awlad al-nas). It is demonstrated that in order for the Mamluk Sultanate to function properly, both military and religious scholarship were needed. During the Mamluk period, these methods of training and education were not applied in a uniform manner.

Friedrich de la Motte Fouquès „Undine“ stellt ein hinsichtlich Lern- und Unterrichtsmitteln noch kaum erschlossenes Werk im Unterricht dar, dennoch ist es derzeit verpflichtende Lektüre für das Abitur in Sachsen. Die Arbeit entwirft daher Unterrichtskonzepte zur Erschließung dieses Werkes und erprobt diese in der praktischen Unterrichtssituation. Aufgrund der Tatsache, dass Schullektüre aus fachdidaktischer Sicht nach der Pubertät eher dem „Aufbau ästhetischer Rezeptionskompetenz“ (Eggert 1997, S. 57) dienen sollte, untersucht die Arbeit dabei im Schwerpunkt die „literarästhetische Urteilskompetenz“ der Schüler (vgl. Frederking 2011).

No description available.

This study is a literary and ethnographic examination of The Vision of Theophilus, a fourth century Coptic narrative, as influential counter-narrative and source of counterdiscourse against the narrative created by the historically dominant Egyptian Arab Muslim state. It shows that The Vision has provided the Copts with the means to articulate their identity as different from their oppressors through its function as a repository of Coptic ideology, history and knowledge. Specifically, it has helped them resist the erosion of those aspects of their cultural identity targeted by colonial practices through its promotion of the Coptic language, pride in Coptic history, and Christianization of the landscape. This study also suggests that The Vision tradition has helped alleviate the conditions of material and economic oppression of Copts. Drawing upon theories of Foucauldian genealogy and postcolonialism my research examines the development of Coptic identity and subjectivity in relation to assimilation practices. Using oral studies and ethnopoetics, this study traces the process of composition, transmission, stabilization and systemization of The Vision over sixteen hundred years and its dispersion over a wide geographic region from Egypt to Ethiopia, Syria, and the US. My research suggests that the resilience and effectiveness of The Vision as oral tradition lies in the stability of its core message and its ability to absorb and adapt peripheral changes to the needs of each given historical period. Close analysis of this core message as gleaned through comparative manuscript study also supports important revisions to its datation, and enables us to claim its Coptic authenticity. Previously, the only academic scholarly work concerning The Vision centered on its diffused Syrian and Ethiopian variants while its Coptic manuscript history remained largely unknown. / This study, which emphasizes the specifically Coptic origins, history and significance of The Vision of Theophilus, therefore fills a vital scholarly gap: Locating cultural resistance and agency in orality, this study shows how The Vision has historically acted (and still acts today) as a repository of Coptic history and culture enabling Copts to articulate a separate identity over long periods of time, and amidst a wide range of historical and socio-economic factors. / by Fatin Morris Guirguis. / Vita. / Thesis (Ph.D.)--Florida Atlantic University, 2010. / Includes bibliography. / Electronic reproduction. Boca Raton, Fla., 2010. Mode of access: World Wide Web.

No description available.

Several scholars have attempted to characterize the secretaries of the bureaucracies of the Islamic empires during various eras.

Die Stadt Waldenburg in Sachsen zählt zu den bedeutenden deutschen Töpferzentren des Mittelalters und der frühen Neuzeit. Mittels Spurenelementbestimmung an ausgewählten Steinzeugobjekten konnte eine signifikante Waldenburger Gruppe mit spezifischem Elementmuster ermittelt werden. Die Analysen der Strontiumisotopenverhältnisse von Waldenburger Steinzeug ergaben außerdem eine Isotopensignatur. Als Tonlieferant lässt sich die Lagerstätte im 10 km nördlich von Waldenburg gelegenen Frohnsdorf lokalisieren, deren Tone chemisch mit den Waldenburger Steinzeugproben übereinstimmen. Zuordnungen von Funden, die aus Polen und Estland, sowie verschiedenen Orten in Deutschland stammen, belegen den weitreichenden Handel von Waldenburger Steinzeug besonders im 14./15. Jahrhundert. Aufgrund spezifischer typologischer Merkmale kann von einer eigenständigen Entwicklung Waldenburgs im 14. Jahrhundert ausgegangen werden. Die gegenwärtig frühesten Funde repräsentieren ein bereits voll entwickeltes, magerungsloses Steinzeug, welches mit einer Salzglasur ausgestattet wurde.