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1	Der Begriff der Welt bei Wolff, Baumgarten, Crusius und Kant : eine Untersuchung zur Vorgeschichte von Kants Weltbegriff von 1770 / Kim, Chang-Won, January 2004 (has links) Dissertation--Philosophische Fakultät--Universität Trier, 2002. / Bibliogr. p. 261-269.
2	Das "Alphabetum vulgaris linguae Graecae" des deutschen Humanisten Martin Crusius (1526-1607) : ein Beitrag zur Erforschung der gesprochenen griechischen Sprache im 16. Jh. / Toufexī́s, Nótīs, January 1900 (has links) Texte remanié de: Dissertation--Fachbereich Philosophie und Geschichtswissenschaft--Hamburg, 2003. Titre de soutenance : Das "Alphabetum vulgaris linguae Graecae" des deutschen Humanisten Martin Crusius (1526-1607) : Entstehungsgeschichte, Beschreibung der griechischen Informanten und ihrer Zusammenarbeit mit Crusius : Teilausgabe des aus Befragung von Informanten stammenden Materials. / Bibliogr. p. 353-378.
3	Defending White America: The Apocalyptic Meta-Narrative of White Nationalist Rhetoric Walton, Michael Scott 01 March 2020 (has links) Prior to attacking a Wal-Mart in El Paso, Texas, Patrick Crusius posted a manifesto on the notorious 8chan website in which he justifies his attack as a self-defensive response to the “Hispanic invasion of Texas.” While this manifesto certainly contains the irrationality necessary to justify mass murder, it also repeats and reinforces language and worldviews present in public discourse, especially in discourse from white nationalists. Analyzing the Crusius manifesto in context of this white nationalist public discourse reveals how language used and worldviews perpetuated by white nationalists ultimately construct an apocalyptic meta-narrative that transforms immigrants and refugees into dangerous invaders. By repeatedly telling stories that frame immigrants or refugees as criminals, invaders, and terrorists, white nationalists have constructed a meta-narrative that subsumes localized narratives, which means that any story about an immigrant seeking refuge in the United States becomes a story of an invader and criminal. Crusius repeats and reinforces this meta-narrative in his manifesto, drawing on the foundational white-nationalist French scholar Renaud Camus, whose “Great Replacement” theory claims that non-white populations are systematically replacing white populations, leading to a “white genocide.” Ultimately, the apocalypse in this meta-narrative is not a violent, devastating end to the United States, but rather the end of a structure dominated by whiteness and Western culture. It’s this perceived apocalypse that inspires Crusius’ violent response. Ultimately, this meta-narrative capitalizes on fear to transform genuine love of nation into a volatile xenophobia that can encourage a perceived need for violent self-defense. On the scholarly front, this research may reinforce the suggestion of scholar Dana Cloud, who claims that scholars and rhetors cannot challenge white nationalist irrationality with a rational approach, but rather with localized narratives that ground the experiences of immigrants and refugees in concrete details that foster empathy and understanding. white nationalism meta-narrative apocalypse Renaud Camus Patrick Crusius Arts and Humanities
4	The best of all possible Worlds? Caro, Hernan D. 22 October 2014 (has links) In dieser Arbeit werden vier zwischen 1712 und 1755 entstandene Kritiken von Leibniz’ Optimismus-Lehre der ‚besten aller möglichen Welten‘, wie diese in der Theodizee (1710) vorgestellt wird, dargestellt und kritisch untersucht. Nach der Meinung etlicher Kommentatoren wurde Leibniz’ philosophischer Optimismus erst nach dem Erdbeben von Lissabon 1755 und Voltaires Angriffen zum Ziel gewichtiger Kritiken seitens Philosophen und Theologen. Gegen dieses geläufige Bild zeigt diese Dissertation, dass jene Kritiken sehr bald nach der Veröffentlichung der Theodizee kamen, und dass zentrale Thesen des Leibniz’schen Optimismus schon in der ersten Hälfte des 18. Jh. Gegenstand philosophiegeschichtlich bedeutender Polemiken waren. Es wird gezeigt, dass die Kritik an Leibniz’ Gottesbegriff – der in dieser Arbeit als ‚intellektualistisch‘ bezeichnet wird – eine fundamentale Rolle spielt, und dass ein beträchtlicher Teil des Konflikts zwischen dem Optimismus und dem frühen ‚Gegen-Optimismus‘ durch den Konflikt zwischen Intellektualismus und Voluntarismus erklärt werden kann. / This work describes and examines four critical reviews, all of them written between 1712 and 1755, of Leibniz’s theory of optimism or the system of ‘the best of all possible worlds’, as it is presented in the Theodicy (1710). Several commentators state that the first important criticisms of Leibnizian philosophical optimism by philosophers and theologians came only after the Lisbon Earthquake of 1755 and Voltaire’s subsequent attacks. In opposition to this standard picture, this dissertation shows that criticisms emerged very soon after the publication of Theodicy, and that central theses of Leibniz’s optimism were already the target of significant philosophical criticisms in the first half of the eighteenth century. Furthermore, it is demonstrated that the criticism of Leibniz’s concept of God – a concept described here as ‘intellectualist’ – plays a fundamental role, and that a considerable part of the conflict between optimism and early ‘counter-optimism’ can be explained by referring to the conflict between intellectualism and voluntarism. Descartes Optimismus Rationalismus Leibniz Kritiker Intellektualismus Voluntarismus Lissabon Voltaire Budde Crusius Castel Trévoux Reinhardt Bayle Schopenhauer Nadler Perler Descartes Leibniz optimism rationalism critics intellectualism voluntarism Lisbon Voltaire Budde Crusius Castel Trévoux Reinhardt Bayle Schopenhauer Nadler Perler 100 Philosophie 10 Philosophie CF 5511 ddc:100

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