New high-K isomers have been populated in Ta and W by bombarding thick targets with pulsed 238U beams at 1600 MeV. The new inelastically excited multi-quasiparticle states include Kpi = 21/2- and 29/2- 3-quasiparticle isomers in 181Ta and Kpi = 7- and (16+) isomers in 186W. The Kpi = (16+) state in 186w has t1/2≥3 ms and extends the 4-quasiparticle isomer systematics beyond the limit accessible with fusion-evaporation reactions, using stable beams and targets, for the first time. In addition, a t1/2≥1 ms 3-quasiparticle isomeric state feeding a strongly coupled rotational band has been populated in Ta by nucleon transfer. The excitation energies of the intrinsic states are compared to predictions of blocked BCS calculations. A different study of high-K states used a radioactive 14C beam at 67 MeV to investigate the high-spin structure of Os. New rotational bands built on multi-quasiparticle states with Kpi = 5-, 7-, 9-, 10+ and 15+ are observed. The first crossing of the ground-state band at I = 14 h, is interpreted as involving a high-K t-band structure and explained using a two-band mixing model. The structure at higher angular momentum is dominated by intrinsic states, that exhibit a dramatic loss of isomerism. Potential-energy-surface calculations, with Lipkin-Nogami pairing, show these configurations to be triaxial, accounting for the breakdown in K conservation. The relation between the K projection and the total angular momentum is investigated for these non-axial states.

The theme of this diploma thesis is the analysis of the legal status of Palestine. The theoretical part of this thesis examines the history of Palestine, the relations between Palestine and Israel, the rejection of United Nations General Assembly Resolution 181 by Arab states, Palestinian membership in international organisations, the Oslo I Accord and the Montevideo criteria for statehood.The thesis also evaluates the final status negotiations between Israel and Palestine and various Palestinian government programs. The second part of the thesis analyses the constraints posed by divided Palestinian territories and the dynamics and interactions between Palestinian populations living in and outside the territory. Furthermore this diploma thesis focuses on the Palestinian public sector; especially on the areas of justice, education, health system and defense. Individual chapters also deal with the economic instability of Palestine and its financial dependence on the other, mostly European, countries. In conclusion, this diploma thesis will give not only a comprehensive legal view of the status of Palestine, but also views on Palestinian governance.

Das Thema dieser Studie sind die konzeptionellen Grundlagen politischen Denkens in der frühen Tokugawa-Zeit (1600–1868). Im Mittelpunkt steht das Werk des konfuzianischen Gelehrten und Militärexperten Yamaga Sokō (1622–85). Dieser problematisierte das Verhältnis zwischen Theorie und Praxis in der Gelehrsamkeit seiner Zeit. Seinen Entwurf einer praktischen Politiklehre entwickelte er vor dem Hintergrund eines tiefgreifenden Strukturwandels in der Formierungsphase des Tokugawa-Shogunats, das die Regierenden mit einem hohen Bedarf an normativer Regulierung konfrontierte. Obwohl eine umfangreiche Forschung zu Sokō vorliegt, sind die konzeptionellen Grundlagen seines Politikdenkens nur wenig untersucht worden. Um diese Leerstelle zu schließen, widmet sich die diese Studie einer Analyse des Wissens- und Handlungskonzepts im Rahmen des Hauptwerks. “Wissen” und “Handeln” sind Schlüsselbegriffe der konfuzianischen Tradition und werden bei Sokō in charakteristischer Weise umgedeutet. Die Untersuchung zeigt, dass der Gelehrte sich eines weiten Spektrums konfuzianischer als auch außerkonfuzianischer Begriffsbestände und Argumentationsstrategien bediente, um seiner politischen Rationalitätsvorstellung Ausdruck zu verleihen. Mit ihren Ergebnissen leistet die vorliegende Studie einen Beitrag zur Neubewertung der politischen Ideengeschichte in der frühen Neuzeit aus¬gehend von ihren konzeptionellen Grundlagen. Der Anhang macht der Forschung zentrale Kapitel aus dem Haupt¬werk Sokōs in Form annotierter Übersetzungen erstmals in einer westlichen Sprache zugänglich. / The study at hand explores the conceptual foundations of political thought in the Tokugawa period (1600–1868). It focuses on the teachings of the Confucian scholar and military expert Yamaga Sokō (1622–85). In previous research, Sokō has been associated with the emergence of a neoclassical movement in Tokugawa-Confucianism as well as with a new type of warrior ethics, or bushidō. However, despite this general acknowledgement, only limited research has been conducted on the conceptual foundations of his thought. The present study addresses this problem by exploring Sokō’s interpretation of the Confucian key concepts “knowledge” (Chi. zhi / Jpn. chi) and “action” (xing/kō, okonau) in the framework of his major work, “Yamaga’s Sayings Grouped [by Subject]” (Yamaga gorui, 1665). Both concepts are at the heart of his practical teachings for the contemporary warrior government. The analysis shows that Sokō draws on various conceptual sources and strategies of argumentation from within and outside of the Confucian tradition. The latter is characterized by a strong concern for the need for normative regulation as a result of the structural transformation of early Tokugawa society. The present study’s conceptual approach draws attention to the normative sources of Sokō’s political rationality unrecognised in previous research. Thereby, the study contributes to a reevaluation of the conceptual foundations of political thought in the Tokugawa period. In addition, it offers annotated translations of central chapters from Sokō’s major work for the first time in a Western language.

Cette thèse contient un commentaire et une traduction complète d’un ouvrage polémique peu connu intitulé "La Quintessence des intellects en vue de réfuter les philosophes en matière de science des fondements (Lubāb al-‘uqūl fī al-radd ‘alā al-falāsifa fī ‘ilm al-uṣūl)". L’auteur, Abū al-Ḥaǧǧāǧ al-Miklātī, est un théologien aš‘arite de la deuxième moitié du XIIème siècle et du premier tiers du XIIIème, qui évolue entre le Maroc actuel et l’Andalousie musulmane. Il se situe à un moment clé de l’histoire de la pensée andalouse : celui de la condamnation de la philosophie en général et de celle d’Averroès en particulier. Par les usages variés qu’il fait de l’oeuvre rušdienne, al-Miklātī est un témoin rare à la fois de la réception d’Averroès par ses coreligionnaires et de ce que pouvait être l’opposition théologique que combattait Ibn Rušd. La cible principale de sa réfutation n’est toutefois pas le Cordouan mais bien Avicenne, incarnation à cette période de la falsafa. Al-Miklātī est par là pleinement l’héritier de l’aš‘arisme post-avicennien et l’influence d’al-Ğuwaynī, d’al-Ġazālī et d’al-Šahrastānī est manifeste. Pour mener à bien sa réfutation, al-Miklātī n’hésite pas à se servir d’Averroès, autre grand critique – bien que pour des raisons opposées – du philosophe persan. C’est ainsi que l’auteur de la Quintessence des Intellects reprend la présentation du système avicennien qu’il trouve dans le traité d’Averroès Sur le Premier Moteur, perdu aujourd’hui, nous offrant par là deux passages cruciaux pour la compréhension de la controverse qui opposa ce dernier à Avicenne concernant la preuve de l’existence de Dieu. / This PhD thesis is composed of a commentary and a full translation of a polemic work entitled The Quintessence of the intellects in response to philosophers on the science of principles (Lubāb al-‘uqūl fī al-radd ‘alā al-falāsifa fī ‘ilm al-uṣūl). The author, Abū al-Ḥaǧǧāǧ al-Miklātī, is an Aš‘arite theologian of the second half of the XIIth century, first third of the XIIIth, who evolved between present-day Morocco and Muslim Andalusia. He lives at a key point in the history of the Andalusian thought: that of the condemnation of philosophy in general and Averroes’ philosophy in particular. Through the various uses he makes of Averroes’ works, al-Miklātī is a rare witness of both the reception of the former by his own co-religionists and of the kind of theologians whom he must have been confronting. However, the main target of al-Miklātī’s refutation is not Averroes but Avicenna, who is at the time the incarnation of falsafa. In this sense, al-Miklātī is a true heir of post-Avicennian Aš‘arism and the influence of al-Ğuwaynī, al-Ġazālī and al-Šahrastānī is undeniable. To accomplish his refutation, he does not hesitate to use Averroes, another great critique – though for opposite reasons – of the Persian philosopher. He quotes the presentation of the Avicennian system he finds in Averroes’ treatise On the First Mover, which is lost today, thus offering us two crucial passages for the understanding of the controversy that opposed Averroes to Avicenna on the proof of God’s existence.

Confronter la pensée occidentale à la pensée chinoise est une démarche enrichissante à un moment où les cultures se croisent et peuvent même se sentir menacées. J'ai tenté, en partant de l'étude des écritures et de leurs origines de mieux cerner l'avènement de la pensée et son développement dans les deux cas. Il s'agissait de fixer un champ d'étude, j'ai donc songé à présenter le 'réel', le' monde', selon les deux approches et applications, d'un côté le 'logos\ la Raison et de l'autre les conceptions taoïstes, parfois mêlées de bouddhisme. Le 'procès' du monde dont la Chine était très tôt consciente ne lui permettait pas d'interpréter le réel tel que la Grèce et par voie de conséquence l'Occident le concevait, la seule chose qui ne change pas dans le monde étant précisément pour la Chine l'état 'd'impermanence'. Partant notamment du "yi jing" ou "Livre des Mutations", de la construction idéographique, la Chine a voulu représenter le monde tout entier, elle avait une vision différente de celle de I'Occident...Mais une question demeure posée: quelle est au fond l'origine de cette vision ? Est-ce celle de certains penseurs ? Est-ce la nature elle-même ? Est-ce l'écriture comme manifestation humaine? Ma recherche propose quelques jalons pour chaque civilisation, mais la question reste très ouverte / Comparing Western thought and Chinese thought can be quite enriching, at a time when cultures in general can gain contact, as weil as fee!thrcatencd somctimes. l have tried, starting from modes of writings, at their origins, to figure out the advcnt and development ofthought on both sides. The point was also to choose a field ofexpcriment... 1 have thought that 1 could present 'reality', the 'world', from Western and Chinese approaches, with the efiècts of 'logos' and 'Reason' on one side and Taoist and sometimes Buddhist influences on the other. The 'process' of the world that China was conscious of cou id not allow her to apprchend reality such as Greece, very carly, and later Western thought could conceive it. Indeed, the only thing that would not change in this world is the state of 'impermanence' for China. From the yi jing, the Book of Changes, and ideographie patterns and methods, China wanted to show the world, the whole world. That was a vision definitely different from that of the West... Still, one question remains : where does this vision come from ? From thinkers. from Nature itself ? From modes of writings as human responses ? The exposition that I developed offers a few landmarks on both sidcs, but the question is still an open one...

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