Worldwide liturgical music finds itself in a crisis. Liturgical music is made the scapegoat for everything that is wrong with liturgy, whereas the problems rather derive from the worship service as a whole, the theological thinking and the cultural environment in which the worship service is performed. Stereotyped liturgical forms, a cognitive verbalism, the demand for intelligibility, the loss of the poetic form of the liturgy, the disregard for symbols and rituals, the absence of visual and other art forms in the liturgy, the influence of the popular music culture and especially the lack of a profound theological reflection with regard to the essential place of music in the liturgy, are all contributing factors that have a negative influence on liturgical music. The worship service is surrounded by a postmodern culture, aspects of which might provide positive opportunities for the liturgy. A broader notion of rationality that includes the affective, non-cognitive dimensions of being human, opens up possibilities for the aesthetic, as well as the religious experience. The recognition of symbols, images, imagination and metaphors opens up new horizons for the worship service as Gesamtkunstwerk. Anti-foundationalistic thinking demands an open canon with regard to the liturgy and liturgical song. Ecumenicity as an expression of the postmodern 'global village' renders a plurality of liturgical and musical possibilities. Aspects that might influence the reception of liturgical songs and songbooks, such as a spirit of anti-authoritarianism must be borne in mind. The liturgical training of ministers of religion, especially with regard to their aesthetic formation must be given due attention. The reflection on liturgy with regard to the role of art and music as communicative acts, based on new theological insights, must come into full swing. Liturgical music can only be fully appreciated where liturgical renewal takes form in a comprehensive way and where theologically the space is opened up for music as a form of art that has the ability to communicate symbolically, especially that which defies clearcut definition - as such being a communicative act serving the gospel. / Liturgiese musiek verkeer wereldwyd in 'n krisis. Kritiek word dikwels slegs voor die deur van die musiek gele, terwyl die probleem verband hou met die erediens as geheel, die teologiese denke en met die kulturele omstandighede waarbinne die erediens plaasvind. Geykte liturgiese vorms, 'n kognitiewe-verbalisme, die oorbeklemtoonde eis om verstaanbaarheid, 'n verlies aan die kunsgestalte van die erediens, 'n miskenning van die simboliese waarde van rituele en handelinge, die gebrek aan visuele en ander kunsvorme, die invloed van die omringende musiekkultuur en veral die gebrek aan 'n grondige teologiese besinning ten opsigte van musiek in die erediens, bring die funksie, aard en wesenlike plek van liturgiese musiek in gedrang. Die erediens staan binne 'n · postmodernistiese denkkultuur waarvan sekere aspekte positiewe moontlikhede ten opsigte van die erediens kan bied. Die breer rasionaliteitsbegrip, wat ruimte open vir die affektiewe en nie-kognitiewe dimensies van menswees, skep nuwe ruimte vir die estetiese ervaring en die rol van ervaring in die geloofsproses. Die erkenning van simbole, simboolwerelde, metafore, beelde en verbeelding, bied nuwe moontlikhede vir die erediens as Gesamtkunstwerk. Die oog vir die heropname van die historiese en die simboliese bied ook geleentheid vir die herstel van die tradisionele lied. 'n Gees van anti-fundamentalisme vereis 'n oop kanon ten opsigte van die liturgie en die liturgiese lied. Ekumenisiteit as vorm van die postmoderne global village bied 'n pluraliteit van liturgiese en musikale moontlikhede. 'n Nie-outoritere tydsgees en die ontkenning van 'n 'kundigheidsgroep' deur die postmodernisme, moet verreken word as faktore wat 'n rol kan speel by die resepsie van liedere en gesangboeke. Die liturgiese opleiding, veral met betrekking tot die estetiese vorming van predikante, moet grondig aandag kry. Die besinning rondom die liturgie met betrekking tot die rol van kuns en musiek as kommunikatiewe handelinge moet op grond van nuwere teologiese insigte tereg kom. Die tese van hierdie studie is dat die kerklied, oud of nuut, eers daar tereg sal kom waar van liturgiese vernuwing in die omvattende sin sprake is en waar teologies die ruimte vir musiek as kunsvorm met die vermoe tot simboliese vergestalting - as sodanig dus kommunikatiewe handeling in diens van die Evangelia - verreken word. / Philosophy, Practical and Systematic Theology / D. Th. (Practical Theory)

Text in German / Diese Studie untersucht den so genannten “antiochenischen Zwischenfall” (Gal 2:11-14) im Blick auf die Geschichte des Urchristentums und das Verhältnis zwischen Paulus und Petrus. Eingeleitet von einem Forschungsüberblick, konzentriert sich die Studie auf die exegetische Untersuchung von Gal 2:11-14 mit dem Ziel, den Konflikt zwischen Paulus und Petrus in seiner Ursache, seinem konkreten Verlauf und den daraus resultierenden Konsequenzen für die Entwicklung des Frühchristentums neu zu bewerten. Neben dem Kontext und der rhetorischen Funktion von Gal 2:11-14, findet dabei der Vergleich zwischen der paulinischen Schilderung und Bewertung des antiochenischen Zwischenfalls und der Darstellung der Entwicklung des Urchristentums der Apostelgeschichte besondere Beachtung. Dadurch soll die auf F. C. Baur zurückgehende und bis in die Gegenwart einflussreiche Rekonstruktion des Urchristentums als zweigeteilte und theologisch gegensätzliche Bewegung kritisch hinterfragt und Alternativen aufgezeigt werden. / This thesis examines the so called “Antiochene Incident” (Gal 2:11-14) as it relates to the proclamation of Christ in early Christianity and the relationship between Paul and Peter. After a broad survey of research, the thesis focuses on the exegetical study of Galatians 2:11-14 with the goal of analyzing the encounter between Paul and Peter in its cause, its detailed course and the resulting consequences for the development of early Christianity. In addition to the context and the rhetorical function of Gal 2:11-14, we compare Paul's description and assessment of the Antioch incident and the portrayal of the history of early Christianity in the book of Acts. In doing so, we critically question the reconstruction of early Christianity by F. C. Baur as a divided theological movement which has influenced theology to this day and offer alternatives to that view. / New Testament / M. Th. (New Testament)

Das Feld der diskursiven und auch normativen Bestimmungen des Archivbegriffes ist in den letzten Jahren in Bewegung geraten. Das betrifft auch Fragen nach dem Zugang zu Geschichten der Aufführungskünste und die Praxis von Archivprozessen und Sammeltätigkeiten in künstlerischen und kuratorischen Kontexten. Dieses Arbeitsbuch fasst Ergebnisse des Forschungsprojekts „Verzeichnungen. Medien und konstitutive Ordnungen von Archivprozessen der Aufführungskünste“ zusammen. Es wurde zwischen 2012 und 2017, gefördert von der DFG, in Leipzig und Berlin durchgeführt. Enthält: Performance im Museum als Historisierung; Performance der Institution Museum; Performancekunst an der Schnittstelle von visueller und darstellender Kunst; Sammeln und Archivieren als Themen der Kunst; US-amerikanische Performancekunst; Performa New York; Rituals of Rented Island New York; Radical Presence/ Black Performance; Karneval und Performance; Performancekunst in/aus Osteuropa; Reenactment und Re-Staging; MUMOK Factory und Tanzquartier Wien; dispositive Konstellationen Museum und Theater / The discursive and normative field of archivalities has considerably shifted in recent years. This shift also concerns questions of access to histories of performance-based arts as well as archival practices both in artistic and curatorial contexts. This workbook presents results of the research project “Records and Representations. Media and constitutive systems of archiving performance-based arts” conducted between 2012 and 2017 in Leipzig and Berlin with funding by DFG (German Research Foundation).

Text in German with summaries in German and English / Includes bibliographical references (leaves 197-211) / Biblical studies in New Testament are generating considerable interest in the investigation of historical groups, for example by using prosopographic approaches. This thesis presents a new approach to reconstruct the early Christian network in Acts 1-12. We consider the social network analyses (SNA), critical spatiality and Proximal Point Analyses (PPA). Although these approaches show interesting results, they suffer from a global distance measure. Thus, we introduce a novel approach combining SNA and critical spatiality to analyse geographic and social distances. This method represents a valuable alternative to traditional theological tools for answering exegetical questions concerning the social network in Acts 1-12 offering ways for re-thinking and re-interpretation. The network represents the first fulfillment of the promise given in Acts 1:8. Moreover, it allows us to distinguish between protagonists and their influence. Using different distance measurements, we were not only able to describe the high level of solidarity in this network but could also find strong evidences for Peter, Philip and Barnabas being key figures. Acts 1-12 describes mission as led by God and performed by different people with Jerusalem as the centre of activity. This mission is both peripheral and open to people with diverse social, religious and geographic backgrounds. In the novel network of people belonging to the body of Christ human leadership is not important. It was not possible to apply this method to all exegetical questions due to the fact that there are only limited historic sources available. / In der neutestamentlichen Wissenschaft wurden verschiedene Methoden wie die Prosopographie zur Erforschung bestimmter Personenkreise verwendet. Diese Arbeit beschäftigt sich mit der Rekonstruktion des frühchristlichen sozialen Netzwerks nach der Darstellung in Apg 1-12. Dazu wird die Methode der sozialen Netzwerkanalyse (SNA), der critical spatiality sowie die Proximal Point Analyse (PPA) verwendet. Dabei werden die methodischen Ansätze von verschiedenen historischen Netzwerkanalysen zusammengetragen und durch eine Verknüpfung von SNA und critical spatiality eine einheitliche Herangehensweise hergeleitet, die auch geographische wie soziale Distanzen darstellen kann. Dabei finden sich in Apg 1-12 sowohl exegetische Fragestellungen, auf die diese Methode aufgrund der schlechten Quellenlage nicht angewendet werden kann, als auch Fragestellungen, die mit dieser Methode unter neuen Gesichtspunkten interpretiert werden kann. So lässt sich im rekonstruierten Netzwerk von Apg 1-12 der erste Abschnitt der Erfüllung der Verheißung aus Apg 1,8 erkennen. Außerdem hilft die SNA, die einzelnen Akteure und ihr Handeln in der Apg besser zu würdigen. So ist ein eigenes Kapitel nicht nur Petrus, sondern auch Philippus und Barnabas gewidmet. Apg 1-12 stellt eine Mission dar, deren alleiniger Urheber Gott ist und die von verschiedensten Menschen mit der Stadt Jerusalem als Zentrum überwiegend dezentral und offen für verschiedene soziale, religiöse und geographische Hintergründe ausgeführt wird. Sie zeichnet ein besonderes Bild vom urchristlichen sozialen Netzwerk, das wenig menschliche Leitung beinhaltet und sich qualitativ unterscheidet. Die Analyse mit verschiedenen Zentralitätsmaßen zeigt ebenfalls die starke Verbundenheit der urchristlichen Gemeinschaft und den signifikanten Beitrag mehrerer Personen / New Testament / M. Th. (New Testament)

Thèse écrite en cotutelle (Université de Montréal ; Université Paris 1 - Panthéon Sorbonne) / Afin de mieux saisir le rôle de certains phénomènes affectifs au sein des rapports dits de reconnaissance - tels que les émotions de l’estime mais aussi la colère ou le sentiment d’injustice -, ce travail cherche à cerner la nature des actes recognitifs à partir de l’analyse conceptuelle d’énoncés idéal-typiques de reconnaissance. Qu’est-ce que représente un énoncé de reconnaissance ? Que se produit-il lors d’un énoncé de reconnaissance ? Ou, en d’autres termes, que dis-je et que fais-je lorsque j’énonce reconnaître x comme p ? De cette analyse, il ressort que les actes recognitifs correspondent à des actes communicationnels particuliers, en termes habermassiens, des actes régulateurs. Plus spécifiquement, elle permet de mettre en lumière que la reconnaissance fonctionne, au plan normatif, comme un concept régulateur des interactions humaines et, au niveau pratique, qu’elle représente une obligation éthique au sens développé par Hegel dans les Principes de la Philosophie du droit. Comprendre les actes de reconnaissance comme des processus d’attribution de statuts - via l’octroi logiquement antérieur d’une valeur - visant à instaurer un certain type d’interaction entre agents libres présente un double avantage. Le premier, de proposer une unification des différents sens attachés au concept de reconnaissance autour des notions de valeur et de statut. Le second, de permettre des hypothèses explicatives quant à la présence de phénomènes affectifs lors de ces processus. Ces derniers semblent découler, d’une part, du type de processus que sont les actes recognitifs et, d’autre part, de la double fonction que paraissent exercer ces émotions, entendues comme des « perceptions de valeur ». / In order to understand better the role of certain affective phenomena within the so-called relations of recognition - such as the emotions of esteem but also anger or the sense of injustice -, this work seeks to discern the nature of acts of recognition as of the conceptual analysis of the ideal-typical statements. What represents a statement of recognition? What is produced during a statement of recognition? Or, in other words, what do I say and what do I do as I state: “I recognize or acknowledge x as p”? It results from this analysis that the acts of recognition correspond to particular communicational acts, in habermassian terms, of regulatory acts. More specifically, at a normative level, it reveals that, recognition functions as a regulatory concept of human interactions, and at a practical level, it represents an ethical obligation in the sense developed by Hegel in the Elements of the Philosophy of Right. Understanding the acts of recognition as the process of attribution of status - through a prior logical bestowal of a value - aiming at establishing a certain type of interaction between free agents, features a double advantage. The first is to propose a unification of different meanings attached to the concept of recognition around the notions of value and status. The second is to allow some explicative hypotheses regarding the presence of the affective phenomena during those processes. The latter seem to stem, on the one hand, from a type of process that are acts of recognition, and on the other, from the double function that these emotions seem to be practiced, understood as “perceptions of values”.

The legislative supremacy of Parliament, a dominant characteristic of the Westminster system of government, has for a long time been the basic norm of South African constitutional law. In line with the Westminster prototype, the South African judiciary did not have the power to review the substantive validity of legislation. The creation of a new order, based on a supreme Constitution which entrenches fundamental rights and gives the courts the power to review not on! y the procedural validity but also the substantive validity of legislation, has brought about a significant change. This thesis examines the role of the South African judiciary during the transition from a system of legislative supremacy to one of constitutional supremacy and judicial review. The thesis is based on the interim Constitution of 1993. The entrenchment of fundamental human rights in the Constitution implies a greater role for the judiciary. The judiciary has to apply and interpret the human rights provisions vigorously and fearlessly. The human rights provisions have to be applied and interpreted with a keen awareness that a system of constitutional supremacy differs materially from one of legislative supremacy. In a system of legislative supremacy the intention of the legislature is paramount; in a system of constitutional supremacy the Constitution is supreme and overrides all laws, including Acts of Parliament, which are in conflict with it The doctrine of legislative supremacy has in the past led to a literalist and mechanical application of law; this has had a negative impact on the constitutional role of the South African judiciary. The provisions of a Constitution, especially its human rights provisions, are framed in wide and open ended terms; these need to be elaborated before they can be applied; the nature of these provisions, their purpose and the larger objects of the Constitution are important. The interpretation of the provisions of a supreme Constitution is incompatible with a literalistic and mechanical approach. A purposive and liberal or generous approach is called for. A framework and approach to the interpretation and application of South Africa's Bill of Rights are suggested in the thesis. / Constitutional International and Indigenous Law / LL.D.

Summaries in English and Afrikaans / Text in Afrikaans / Die kerk maak nie meer 'n impak op die samelewing van ons tyd nie. Beide statistiek en die landsomstandighede bewys onteenseglik hierdie stelling. Die situasie in Suid-Afrika is so benard dat die kerk nie onbetrokke kan bly nie. Die kerk is egter self kragteloos en kwynend. Die rede waarom die kerk nie 'n impak maak op mense nie, is <lat die kerk sy roeping verloor het. 'n Kerk wat sy roeping verloor het, het ook sy identiteit verloor. Die roeping van die kerk word bespreek aan die hand van die Matteus-evangelie. Gehoorsaarnheid t.o.v. haar roeping vra dat die kerk 'n manier vind om gesekulariseerde mense te evangeliseer en assimileer. 'n Historiese blik op die kerk wys uit dat ons tans op die drumpel van die grootste transformasie staan wat die kerk die afgelope 1600 jaar beleef het. Ons geslag is geroep om die kerk van die volgende paradigma gestalte te laat kry. Aan die hand van die sosioloog, Parsons, word uitgewys dat die huidige struktuur van die kerk waardevorming teewerk. 'n Meer effektiewe inrigting word deur die teorie uitgewys. Die identiteit van die kerk en verhoudinge in die kerk meet baie ernstiger opgeneem word. Die tyd van die kerk as instituut is verby. Die kerk sal maksimum impak op mense buite die kerk he wanneer die kerugma, leiturgia, koinonia en diakonia gebalanseerd funksioneer. Drie prosesse moet op die missionere front van die geloofsgemeenskap in sinvolle samehang funksioneer ten einde gesekulariseerde mense te bereik. Dit is diens aan die gemeenskap, 'n dialoog-geleentheid, en 'n duidelik omlynde proses waardeur gewillige buitestaanders deel word van die huisgesin van die geloof en Koninkrykswaardes gevestig word. Die sentrale stelling van hierdie studie is dat 'n geloofsgemeenskap wat gesond en gebalanseerd funksioneer 'n positiewe transformerende invloed op mense uitoefen, wat ook na hulle waardes deurwerk. / The Church no longer has any significant impact on society. An analysis of the Church morally and statistically confirms this. The situation in South Africa is so critical, that the Church cannot afford to remain detached and uninvolved. An explanation for this lack of impact, is that the Church has lost its identity. Its loss of a sense of call and purpose is argued from the Gospel of Matthew. In order to rediscover its call, the Church must find a way to evangelise and assimilate secular people. A historical analysis reveals that the Church is on the brink of the greatest transformation in 1600 years. Our generation is called upon to shape the new Church paradigm. The present structure of the institutional Church nullifies the attempt to instil its moral values. Parson's sociological theory confirms this and proposes a more effective paradigm, where the identity of the Church and the importance of relationships are underscored. It is only when the Church balances kerugma, leiturgia, koinonia and diakonia that she effectively impacts on secular men and women. Three processes need to be held in tension in this evangelical endeavour of the faith community. These include ministry to the commtinity; an interactional dialogue; and a process of assimilation and value formation, culminating in a sense of belonging to the household of faith. The central thesis holds that a balanced and healthy community of faith, effects a positive transforming influence and leads to a change of values. / Philosophy, Practical & Systematic Theology / D.Th. (Practical Theology)

Inom EU pågår ett ständigt arbete med harmonisering av lagar i syfte att utforma och införa lagstiftning av högsta kvalitet, samtidigt som hänsyn tas till att de administrativa bördorna står i proportion till deras nytta. Med detta som bakgrund har EU arbetat med att främja lättnader för små och medelstora företag på internationell såväl som nationell nivå, vilket resulterade i en revision av de egna direktiven. Som en följd av Europaparlamentet och Rådets direktiv av 2013 gällande årsbokslut, koncernredovisning och rapporter i vissa typer av företag, tillsattes i slutet av 2012 en utredning av regeringen. Utredningens uppgift var att lämna förslag till de lagbestämmelser som i svensk rätt skulle krävas för att genomföra direktivet. Utöver själva direktivet behandlade utredningen även frågan om de befintliga årsredovisningslagarna bör utformas på ett mer överskådligt och tydligt sätt. Utredningen resulterade i ett delbetänkande som behandlade genomförandet av EU:s nya redovisningsdirektiv, samt ett slutbetänkande som innefattade en översyn av årsredovisningslagarna. Remiss på slutbetänkandet skickades ut till 57 instanser och svaren på denna skulle vara Justitiedepartementet tillhanda senast den 1 december 2015. Totalt inkom det svar från 36 instanser gällande slutbetänkandet.Syftet med studien är att undersöka och redogöra för de attityder de olika remissinstanserna har till de förslag som angivits av utredningen. Genom att skapa en modifierad intressentmodell kategoriserar vi instanserna i olika intressentgrupper och undersöker om det finns samband i remissvaren baserat på vilken intressentgrupp respektive instans är kategoriserad i, samt vilka frågor som är av störst vikt för instanserna. Studien är av kvalitativ karaktär och empirin är baserad på de inkomna remissvaren.Studien visar att de flesta remissinstanserna ser positivt på ett införande av en ny företagskategori, mikroföretag. Då den svenska utredningen föreslår lägre gränsvärden för denna kategori än vad EU-direktivet gör, gav detta upphov till diskussion. Utredningen menar att det underlättar att ha samma gräns som för revisionsplikt, medan de som förespråkar högre gränsvärden anser att det medför mer svårigheter för svenska företag jämfört med deras europeiska jämlikar. Även den kostnadsbesparing som presenterats av utredningen ifrågasätts av ett flertal instanser då de anser att kalkylen är för snävt beräknad, och menar att kostnaderna kommer att bli högre både för det enskilda företaget och för samhället. Gällande moderniseringen av ÅRL och BFL är alla instanser överens om att det är något som ligger i tiden, baserat på att lagarna idag är allt för komplexa och saknar logisk struktur. Förslagen gällande fastställandet av årsredovisningen samt fastställelseintyget har renderat i minst yttranden från remissinstanserna. De instanser som svarat är också de som påverkas mest av de nya reglerna.De slutsatser vi drar är att de flesta instanserna är positiva till de förslag som presenterats av utredningen. Debatten angående gränsdragningen kommer med stor sannolikhet att fortgå även efter det att kategorin mikroföretag har införts i lagstiftningen. Vi anser att det är av vikt att Sverige tillämpar de gränsvärden som EU-direktivet förespråkar, bland annat av harmoniseringsskäl. I kostnadsfrågan ser vi att det i det långa loppet är viktigare att lättnader införs för de mindre företagen än att det på kort sikt kommer innebära merkostnader för myndigheterna. Gällande förslaget till en modernisering av ÅRL och BFL så är vi precis som remissinstanserna positiva till det då vi anser det vara av största vikt att förbättra tydligheten i lagtexten. / Within the EU, the work with harmonization of laws is an on-going process. The aim is to design and implement legislation of the highest quality, while taking into account that the administrative burdens are proportionate to their advantage. Against this background, the EU has worked to promote relief for small and medium-sized entities at the international as well as the national level, resulting in an audit of its own directives. As a result of the European Parliament and Council Directive of 2013 concerning the annual accounts, consolidated financial statements and related reports of certain types, an investigation was added by the government at the end of 2012. The investigators task was to submit proposals to the legislative provisions of Swedish law that would be required to implement the Directive. In addition to the Directive itself, the investigation treated the question whether the existing annual accounts legislation should be redesigned in a more transparent and clear manner. The investigation resulted in an interim report that dealt with the implementation of the new EU accounting directives, as well as a final report, that handled a review of the annual accounts act. The consultation on the final report was sent to 57 agencies and the answer to this was to be at the Ministry of Justice no later than 1 December 2015. Answers were received from 36 agencies.The purpose of this study is to examine and report on the attitudes of the various consultative agencies regarding the proposals set forth by the investigation. By creating a modified stakeholder model, we categorize instances of the various stakeholders and examine whether there is a correlation in the responses based on the stakeholder group each instance is categorized into, and what issues are of most importance to the instances. The study is qualitative in nature and the empirical data is based on the submitted consultation responses.The study shows that most agencies welcome the introduction of a new business category, micro-entities. There are some concerns regarding the limits for this category, since the limits suggested by the Swedish investigation are lower than the limits suggested by the EU. The investigation believes that it is helpful to have the same limit as for auditing duty, while those who advocate higher levels believes it will cause more problems for Swedish companies compared to their European peers. The cost saving estimated by the investigation are believed to be too narrowly calculated by several agencies, who argue that the costs will be higher for both the individual entity as well as for society. Regarding the modernization of the annual accounts acts all agencies agree that it is something that needs to be done, based on that the laws are too complex and lack logical structure. The proposals regarding the establishment of the annual report and approval certificate has rendered the least opinions of the consulted agencies. The replying agencies are the ones most affected by these new rules.The conclusions that we draw are that most of the agencies are positive towards the proposals presented by the investigation. The debate over the limits for micro-entities will likely continue after the category has been introduced to legislation. We believe that it is important for Sweden to apply the values that the EU directive advocates, for harmonization reason among other things. Regarding the cost issue we see that it is more important to promote relief for the smaller companies, than the meaning of increased costs in the short term. Regarding the modernization of the annual account acts we are, just as the consultative agencies, in favour of it because we believe it to be of utmost importance to improve the clarity of the legal text.(This essay is written in Swedish)

'Institutional critique' is a term that refers to a range of diverse artistic practices and discourses that emerged at the end of the 1960s and that continue in the present. In spite of their differences, they all share a concern with the institutional conditioning of artists and artworks. Various historicizations of institutional critique (Alberro and Stimson, 2009; Raunig and Ray, 2009; Welchman, 2006) concur that one could distinguish two 'phases': artists of the 1960s and 1970s allegedly investigated the possibilities of an escape towards an 'outside' of the art institution, whereas those of the 1990s analysed the ways in which the artistic subject reproduced the structures of the art institution. Since the beginning of the 2000s various artists and authors have revisited the histories and legacies of institutional critique. This growing interest was triggered by the perceived intensification of a process that began at the end of the 1960s; it refers to the recuperation and neutralization of artistic types of critique by what Boltanski and Chiapello (2005) have called the 'new spirit' of capitalism. In this context, the Austrian philosopher Gerald Raunig and the members of the European Institute for Progressive Cultural Policies have proposed the hypothesis that 'a new phase' of institutional critique was to emerge. However, this proposition was based less on empirical evidence, than on a 'political and theoretical necessity to be found in the logic of institutional critique' (Raunig, 2009, 3). This thesis is a response to this set of circumstances. By asking 'what are the conditions and possibilities of institutional critique?' it investigates the categories of institutional critique's logic. My main argument is that a 'phase change' of institutional critique could and should be understood through the apparatus of Derridean deconstruction. This implies a criticism of the idea that one needs to escape the art institution in order to respond to urgencies stemming from the social, economic, and political realms (Truth Is Concrete Platform, 2012). At the same time, I will also refute the idea that institutional critique is trapped in the art institution (Fraser, 2009a). Institutional critique works on the remainder and rest that necessarily escapes the instituting will and intention of defining and describing in an exhaustive manner the whatness of what (art) is (Boltanski, 2011). I show that between critique and the art institution there is an irreducible relation of symbiosis and cohabitation, and that the deconstructive logic of institutional critique allows it to be both partner and adversary, at the same time, of the art institution.

Thesis (MDiv (Old and New Testament))--University of Stellenbosch, 2006. / In present day society and the context within which we find ourselves, the word “marginalised” is not altogether uncommon, therefore the marginalised is on the rise. It is precisely the marginalised that feel the need to hide their true identity. Finding refuge in this option offers them some degree of protection against discrimination/discriminatory practices. This is all too common-place for homosexuals who often find themselves existing only on the fringes of society. Homosexuality is a highly contentious and emotional issue within most denominations, because it goes against most people’s beliefs. This begs investigation into how the homosexual person is dealt with/treated within society as well as how accommodating the Church of Christ is towards them. This dissertation deals with the “hermeneutics of inclusivity” – the acceptance of the homosexual person within the faith-communities, and the ethics surrounding “hospitality”. Acts 15: 1-29, the text which is being dealt with/studied, does not deal with homosexuality, rather it deals with the inclusion of the other/others. Many Christians today long to experience the munificent power of God, this is precisely why Acts is used in this discussion as it is a book that vibrates with life – God’s new life that He bestows upon His people through the Holy Spirit. Looking at Acts 15: 1-29, which speaks about Christian leaders’ meeting in Jerusalem, will aid me in discussing inclusivity and how to incorporate lesbigays, who are seen as “different”, into the extended family within God’s church. By virtue of the text and stories that Paul, Barnabas and Peter had shared with their followers, they had convinced the church that heathens that were not circumcised could still be included within the faith-community. These apostles delivered personal testimonies about the “signs and wonders” and how they also occurred and succeeded amongst the non-believers. This is precisely the type of testimony that the church needs for, and by its lesbigay followers. It is important that we create room for each other to truly live out our Christianity, to be receptive and open to each other, to accept each other as Jesus Christ and God loves and accepts each and every one of us – basically a space where we include everyone in the covenant with God, and the Word of God that asks us to love our neighbour as we love ourselves, as Christ loves us. This love is witnessed in the crucifiction of Christ. We all have a stake in this be it Jew or non-Jew, slave or free man, man or woman, heterosexual or homosexual. If God can include everybody in His love, then that should be the role of the Church, and of each Christian. We should be able to live as one big, happy family whilst serving our God. God’s love and grace excludes no-one.