Parole sans contexte évident ni trame narrative, le texte fondateur de l’islam ne dévoile pas aisément ses origines. Cette thèse examine un code de lecture particulier qui a pour effet de contextualiser le texte sacré de l’islam dans ce qu’on imagine avoir été son contexte premier. La lecture chronologique consiste à déterminer l’inscription temporelle de chaque sourate ou énoncé coranique par rapport, d’une part, aux autres énoncés et, d’autre part, à la carrière prophétique de Muḥammad. En (ré-)introduisant une dimension temporelle et narrative, l’interprétation du Coran est facilitée. Ce dernier est ainsi en mesure de raconter, sinon son histoire, du moins une histoire. La chronologie coranique structure à la fois l’exégèse musulmane prémoderne et la recherche universitaire occidentale sur le Coran. Dans cette thèse, nous examinons ces deux domaines de production de savoir, non pas en opposition l’un avec l’autre mais comme deux moments de la réception du texte coranique. Cette approche inclusive permet, à travers l’étude d’une problématique spécifique, d’entamer une réflexion sur les convergences et les divergences entre l’érudition islamique et la recherche occidentale. Notre point de départ et fil conducteur est la liste chronologique des sourates, qui circule dans la Tradition musulmane avant d’être reprise et retravaillée par des universitaires occidentaux. La quête de la séquence originelle du Coran a engendré des débats autant parmi les exégètes que dans la recherche historico-critique. Nous retraçons ces débats et portons une attention particulière à la « textualité » du Coran, qui en fait un texte particulièrement difficile à ancrer dans un contexte. / Devoid of a clear context and a narrative frame, the founding text of Islam does not easily reveal its origins. This thesis examines a particular reading code that contextualises the Muslim scripture in what is imagined to have been its original context. A chronological reading aims at determining the temporal position of each sura or qur'ānic passage in relation to, on the one hand, the rest of the text and, on the other hand, the prophetic career of Muḥammad. By (re-)introducing a temporal and narrative frame, the interpretation of the Qur’ān is facilitated. The text is thus allowed to tell its own story or – in any case – a story. The issue of qur’ānic chronology structures both pre-modern Muslim exegesis and Western academic research on the Qur’ān. In this thesis, we examine these two fields of knowledge, not in opposition to one another but as representing two moments in the Qur’ān’s reception. This inclusive approach enables a reflection on the continuities and discontinuities between the Muslim scholarly tradition and Western research. The chronological list of suras, transmitted by Muslim tradition and examined by Western academics, provides the starting point and the connecting thread of the thesis. The search for the original sequence of the Qur’ān has generated debates, both in exegetical circles and in historical-critical research. We explore what is at stake in these debates and pay specific attention to the textuality of the Qur’ān, which, we argue, does not easily allow us to inscribe the Muslim Scripture in a clear context.

Als Studentin oder Student ist man froh, im Studium auch Einblicke in die Forschungsarbeit einer großen Universität und ihrer benachbarten Einrichtungen zu erhalten und so Erfahrungen für das berufliche Leben zu sammeln. Im Herbst 2007 konnten Studierende der Romanistik der TU Dresden unter der Leitung des viel zu früh verstorbenen Professors Norbert Rehrmann eine kleine Ausstellung im SLUB-Foyer präsentieren: „Der Dresdner Maya-Kodex: Geschichte und Gegenwart eines kulturellen Schatzes“. Dazu fand eine internationale Vortragsreihe im Kathedralforum über Kultur und Geschichte der Maya statt, über die Begegnung von Christentum und altamerikanischer Welt.

Following the Second World War, the Food and Agriculture Organization (FAO) and the World Health Organization (WHO) teamed up to construct an international Codex Alimentarius (or “food code”) in 1962. Inspired by the work of its European predecessor, the Codex Europaeus, these two UN agencies assembled teams of health professionals, government civil servants, medical and scientific experts to draft food standards. Once ratified, the standards were distributed to governments for voluntary adoption and implementation. By the mid-1990s, the World Trade Organization (WTO) identified the Codex as a key reference point for scientific food standards. The role of science within this highly political and economic organization poses interesting questions about the process of knowledge production and the scientific expertise underpinning the food standards. Standards were constructed and contested according to the Codex twin goals of: (1) protecting public health, and (2) facilitating trade. One recent criticism of Codex is that these two aims are opposed, or that one is given primacy over the other, which results in protectionism. Bearing these themes in mind, in this dissertation I examine the relationship between the scientific and the ‘social’ elements embodied by the Codex food standards since its inception after the Second World War. I argue that these attempts to reach scientific standards represent an example of coproduction– one in which the natural and social orders are produced alongside each other. What follows from this central claim is an attempt to characterize the pre-WTO years of the Codex through a case study approach. The narrative begins with a description of the predecessor regional group the Codex europaeus, and then proceeds to key areas affecting human health: 1) food additives, 2) food hygiene, and 3) pesticides residues.

O objetivo deste trabalho consiste em entender-se como ocorreu a escolha, por volta do ano 1000, dos textos em inglês antigo reunidos no manuscrito conhecido como Nowell Codex ou manuscrito de Beowulf. O manuscrito aqui enfocado é a parte chamada de Nowell Codex, que somado ao Southwick Codex, integra o Cotton Vitellius A.xv, hoje em poder da British Library, em Londres. O Nowell Codex é composto pelos seguintes textos: Vida de São Cristovão, em prosa; Maravilhas do Oriente, em prosa; Carta de Alexandre para Aristóteles, em prosa; Beowulf, em poesia e Judite, em poesia. Ao buscar-se entender a unidade temática do manuscrito, é fundamental tocar em questões codicológicas juntamente com as textuais, isto é, questões materiais acerca da produção do codex. Esta abordagem foi muito pouco explorada pelos estudiosos que já se dedicaram aos textos do Nowell Codex, especialmente àqueles que se dedicam ao poema Beowulf. Defende-se aqui que os textos foram escolhido devido a uma semelhança em um arco maior de ideias que abarca todos os conteúdos do manuscrito: o Oriente. Não somente um Oriente geográfico, mas um Oriente como origem ancestral para os anglo-saxões. A palavra Níðwundor (terrível maravilha) resume todos os paradoxos e semelhanças deste Oriente construído pelos anglo-saxões e escolhido como tema para unir estes textos no manuscrito / The aim of this study is identify how happened the choice, around the year 1000, of Old English texts gathered in the manuscript known as Nowell Codex or Beowulf manuscript. The manuscript focused on here is the part called Nowell Codex, which added to Southwick Codex, includes the Cotton Vitellius A.xv, now held by the British Library in London. The Nowell Codex consists of the following texts: Life of Saint Christopher, in prose; Wonders of the East, in prose; Letter of Alexander to Aristotle, in prose; Beowulf, and Judith, in poetry. By be sought for understanding the thematic unity of the manuscript, it is essential to touch codicológicas issues along with the context, that is, material issues regarding the production of the codex. This approach has been very little explored by scholars who have devoted themselves to the Nowell Codex texts, especially those engaged in the poem Beowulf. It is argued here that the texts were chosen because of a similarity in a larger arc of ideas which all the contents of the manuscript: the East. This East is not only a geographical East, but it is an East as ancestral origin to the Anglo-Saxons. The word Níðwundor (terrible wonder) summarizes all the paradoxes and similarities of the East as is thought by the Anglo-Saxons and chosen as a theme to unite these texts in the manuscript

In die Sonderausstellung „Weltuntergang 2012? Der Dresdner Maya-Codex und seine Entzifferung“ strömten vom 23. Februar bis 24. Mai 2012 mehrere tausend Besucher aus aller Welt. Ehrenamtliche der Bürgerstiftung halfen dabei, die Präsentation an allen sieben Tagen der Woche zu öffnen. Aus den eingegangenen Spenden wird zur Zeit das Bildnis des Dresdner Mayaforschers Ernst Wilhelm Förstemann restauriert, dem nach 15jähriger Forschung Ende des 19. Jahrhunderts die Entschlüsselung des Kalenders mit seinen mathematisch-astronomischen Zyklen gelungen ist.

Als Studentin oder Student ist man froh, im Studium auch Einblicke in die Forschungsarbeit einer großen Universität und ihrer benachbarten Einrichtungen zu erhalten und so Erfahrungen für das berufliche Leben zu sammeln. Im Herbst 2007 konnten Studierende der Romanistik der TU Dresden unter der Leitung des viel zu früh verstorbenen Professors Norbert Rehrmann eine kleine Ausstellung im SLUB-Foyer präsentieren: „Der Dresdner Maya-Kodex: Geschichte und Gegenwart eines kulturellen Schatzes“. Dazu fand eine internationale Vortragsreihe im Kathedralforum über Kultur und Geschichte der Maya statt, über die Begegnung von Christentum und altamerikanischer Welt.

Exactly a hundred years after the publication of Lutwin's Eva und Adam for the first time, this study hopes to revive interest in a work which can be regarded as part of an important European literary tradition: the translation into the vernacular of the Latin apocryphal account of the postlapsarian lives of Adam and Eve. In view of this a translation into English of the Middle High German text has been included, in order to assist in the comparison of the various versions of the legends in the vernacular. In recent years translations have been made of Old Irish and Old French versions but not of any of the Middle High German versions. Of these Lutwin's poem is the most extensive and arguably the most interesting. A late copy of the work is all that has come down to us, but the mid-fifteenth century Codex Vindob.2980 contains twenty-nine illustrations which occupy a virtually unique place within Adam and Eve iconography and need no justification for their inclusion in this study.

This dissertation focuses on the eddic poetry in the Codex Upsaliensis DG 11 4to, the Uppsala Edda. The manuscript has long been considered too far removed from the assumed original of the text to be of much use to editors, with the result that it was largely neglected by philologists during the last century. The eddic poetry in DG 11 differs in many instances from the other main manuscripts, and this study aims to examine these variants from the point of view of the 14th century scribe and reader of the manuscript. The dissertation’s framework comes close to what is known as New or Material Philology, but since the focus is more on the abstract than the material sides of the manuscript, the study’s theoretical framework is tentatively called descriptive reception philology. In all, 57 stanzas of eddic poetry are examined. The study does not include variation in names or metrics other than alliteration, which means that 10 stanzas consisting almost entirely of names have been excluded. The remaining 57 stanzas contain 137 variants that DG 11 shares with half or fewer of the other manuscripts. These variants are analysed with the aim of deciding whether they were consciously written by the scribe and to what extent the reader could have understood them. Consciously produced variants are said to belong to the sender witness, and if they were probably understood, they are also placed in the receiver witness. Variants not immediately understood by the readers are called incongruities and need to be reinterpreted in order to become part of the receiver witness. If they cannot be interpreted, they are categorised as actual errors. The analysis shows that the vast majority of deviating variants belong to both the sender and receiver witnesses. There are also indications that the eddic poetry was in part quoted from a different exemplar than the prose, an exemplar containing versions of the poems not otherwise known today. Rather than being regarded as confused and incomprehensible, DG 11’s eddic poetry was accepted as the version known by the manuscript’s contemporary users. / <p>Disputationsspråk är både danska och svenska.</p>

The New Zealand Food Bill is being passed amidst stern criticism of its content and the influence on it by multi-national corporations and the Codex Alimentarius Commission, whose food-safety standards motivated the bill. These concerns illustrate the large democratic and legitimisation deficits in global governance. One response to these criticisms and concerns is global administrative law, which focuses on promoting administrative law tools to enhance accountability. However, an examination of the Food Bill reinforces two main critiques of global administrative law: that it excludes addressing substance of international law and brackets democracy. I argue the limited GAL approach cannot be justified and the significant gaps in its approach require that it engage with democracy. I analyse the possibilities of global administrative law to engage with (to acknowledge and adopt) three theories of global democracy - deliberative, cosmopolitan, and radical pluralism. I argue deliberative democracy offers the most accessible option.

The New Zealand Food Bill is being passed amidst stern criticism of its content and the influence on it by multi-national corporations and the Codex Alimentarius Commission, whose food-safety standards motivated the bill. These concerns illustrate the large democratic and legitimisation deficits in global governance. One response to these criticisms and concerns is global administrative law, which focuses on promoting administrative law tools to enhance accountability. However, an examination of the Food Bill reinforces two main critiques of global administrative law: that it excludes addressing substance of international law and brackets democracy. I argue the limited GAL approach cannot be justified and the significant gaps in its approach require that it engage with democracy. I analyse the possibilities of global administrative law to engage with (to acknowledge and adopt) three theories of global democracy - deliberative, cosmopolitan, and radical pluralism. I argue deliberative democracy offers the most accessible option.