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Zwischen 1630 und 1650 vollzog sich ein Wandel in Athanasius Kirchers Vermittlung des musikalischen Wissens: Musik konzipierte er im Zusammenhang der Universalwissenschaft immer mehr als Zeichen des Weltbildes im Kontext einer christlich-neuplatonischen Pansemiose. Die Studie arbeitet dies am Beispiel der "Institutiones mathematicae" (ca. 1630), der "Mathematica curiosa" (ca. 1640) und der "Musurgia universalis" (1650) heraus. Besonderes Augenmerk gilt Kirchers Umgang mit seinen Quellen, insbesondere Nikolaus von Kues, Robert Fludd und der Tradition der Philosophia perennis. / Between 1630 and 1650, a change in Athanasius Kircher's way to communicate the knowledge of music took place: Within the context of universal science, he conceptualised music increasingly as a symbol for his world view and its Christian-Neoplatonic pansemiosis. This study discusses these issues based on Kircher's "Institutiones mathematicae" (c1630), "Mathematica curiosa" (c1640), and "Musurgia universalis" (1650). Special emphasis lies on Kircher's use of his sources, particularly Nicholas of Cusa, Robert Fludd, and the tradition of Perennial philosophy.

Zwischen 1630 und 1650 vollzog sich ein Wandel in Athanasius Kirchers Vermittlung des musikalischen Wissens: Musik konzipierte er im Zusammenhang der Universalwissenschaft immer mehr als Zeichen des Weltbildes im Kontext einer christlich-neuplatonischen Pansemiose. Die Studie arbeitet dies am Beispiel der "Institutiones mathematicae" (ca. 1630), der "Mathematica curiosa" (ca. 1640) und der "Musurgia universalis" (1650) heraus. Besonderes Augenmerk gilt Kirchers Umgang mit seinen Quellen, insbesondere Nikolaus von Kues, Robert Fludd und der Tradition der Philosophia perennis. / Between 1630 and 1650, a change in Athanasius Kircher's way to communicate the knowledge of music took place: Within the context of universal science, he conceptualised music increasingly as a symbol for his world view and its Christian-Neoplatonic pansemiosis. This study discusses these issues based on Kircher's "Institutiones mathematicae" (c1630), "Mathematica curiosa" (c1640), and "Musurgia universalis" (1650). Special emphasis lies on Kircher's use of his sources, particularly Nicholas of Cusa, Robert Fludd, and the tradition of Perennial philosophy.

This dissertation examines the reconfiguration of the limits of representation in reference to the intermediary function of angels. The Modernist engagement with the figure of the angel entailed, primarily, a reconsideration of the problem of representation as well as an attempt to trace the contours of a poetics that plays itself outside the mimetic understanding of representation. My contention is that this transformation of literary referentiality was not simply a disengagement of art from reality but, rather, from the truthfalsity, reality-fiction, subject-object dichotomies. The angel, defined as the figure of passage par excellence, but also as the agency that induces the transformation of the visible in the invisible and vice versa, appears both as a model/archetype and as a guide towards the illumination of this intermediary aesthetic. Working with the joined perspectives from angelology, contemporary phenomenology, and poetics, this dissertation is an extended overview of the notion of intermediary spaces, as well as an attempt to probe the relevance of this concept for the field of literary studies. In the first case, this dissertation offers a theoretical background to the concept of intermediality, seen in its theological, phenomenological, aesthetic and ethical significances. In the second case, it presents the reader with a heuristic apparatus for approaching this problematic in the field of literary interpretation and provides examples of ways in which such an analysis can become relevant. The primary texts discussed here are all examples of attempts to redefine the notion of representation away from the truth-falsity or subject-object oppositions, as well as to create an aesthetic space with its own particularities, at the limit between visibility and invisibility, excessive presence and absence. Nicholas of Cusa’s “Preface” to The Vision of God proposes an ethics of reading defined by admiratio (the consubstantiation of immediacy and distance) under the aegis of the all-seeing icon of God. Louis Marin’s reading of the episode of the Resurrection reveals that history and narrative arise from the conjunction of the excessive absence of the empty tomb of Jesus and the excessive presence announcing the resurrection of Christ. Sohravardî’s “Recital of the Crimson Angel” is a presentation of the space-between of revelation, between cognitio matutina and cognitio vespertina. Walter Benjamin’s “Agesilaus Santander” restores the connections between the exoteric and the esoteric under the patient gaze of “Angelus Novus”. Paul Valéry’s Eupalinos, ou l’Architecte explores the aesthetic of “real appearance” in the space-between the image and the perceiving eye. Poe and Malamud’s short stories reveal the affinities between poetic language and angelophany. Elie Wiesel’s Les portes de la forêt expands the apophatic itinerary from the self to the radically other in a hermeneutical gesture which has the angel as its initial and final guide. Finally, Rafael Alberti’s Sobre los ángeles shows that the aphaeretic function of poetic language is very similar to the apophatic treatment of the world as representation; in this last sense too, the angels are indispensible guides.

This dissertation is presented in two parts. It first identifies the shape and content of an ancient system of Christian thought predicated on the theology of the cross of Jesus Christ, and proposes the marks typifying its theologians. Over against the ensuing hermeneutic it next finds the project of twentieth century Swiss theologian Karl Barth to exhibit many of the defining characteristics of this system, and Barth himself to be fairly deemed a modern theologian of the cross. He crucially recovers, reshapes and reasserts the classical theologia crucis as a modern theological instrument, one answering enlightened theology’s self-glorifying accommodation to modernity with the living Word of the cross. The crucicentric system itself is found to comprise two major theological dimensions, epistemological and soteriological. Each of these comprises dialectically corresponding aspects connected with false and true creaturely glory. The cruciform Word (or theology) speaking through this system likewise moves in two directions. It declares negatively that any attempt by the creature to circumvent the cross so as to know about God directly, or to condition God's electing decision, is necessarily the attempt to know and act as God alone may know and act - an attempt therefore on the glory of God. It declares positively that in the crucified Christ God formally discloses the knowledge of God, and determines the creature for God. This knowledge and election are appropriated to the creature as, drawn into the cruciform environment, its attempt to glorify itself is negated and Christ's exalted humanity received in exchange. Thence it is lifted to participate in Christ's mind and in his glory, a process guided by the Holy Spirit and completed eschatologically. The database for this research includes selected primary materials in the Apostle Paul, Athanasius, a group of medieval mystical theologians, the reformer Martin Luther - particularly here his Heidelberg Disputation, and Karl Barth. It also pays attention to the recent secondary literature peripherally or more concertedly connecting itself to the theology of the cross, of whatever period. In this literature numerous suggestions for the content of the theology of the cross exist, a major methodological task in the current research being to bring these together systematically. To the extent that the inner structure of the system carrying the cruciform Word has not previously been made explicit, and Barth's crucicentric status not finally determined, in moving towards these achievements this dissertation breaks fresh ground. In the process a new test by which to decide the crucicentric status of any theological project is developed, and a further and crucicentric way of reading Barth proposed. / This dissertation identifies the shape, content, and marks of the theology of the cross, an ancient and still extant epistemological and soteriological system of Christian thought. Applying the resulting hermeneutic it then shows this system to be present with renewed vitality and future significance in the modern project of seminal Swiss theologian Karl Barth (1886-1968).

This dissertation is presented in two parts. It first identifies the shape and content of an ancient system of Christian thought predicated on the theology of the cross of Jesus Christ, and proposes the marks typifying its theologians. Over against the ensuing hermeneutic it next finds the project of twentieth century Swiss theologian Karl Barth to exhibit many of the defining characteristics of this system, and Barth himself to be fairly deemed a modern theologian of the cross. He crucially recovers, reshapes and reasserts the classical theologia crucis as a modern theological instrument, one answering enlightened theology’s self-glorifying accommodation to modernity with the living Word of the cross. The crucicentric system itself is found to comprise two major theological dimensions, epistemological and soteriological. Each of these comprises dialectically corresponding aspects connected with false and true creaturely glory. The cruciform Word (or theology) speaking through this system likewise moves in two directions. It declares negatively that any attempt by the creature to circumvent the cross so as to know about God directly, or to condition God's electing decision, is necessarily the attempt to know and act as God alone may know and act - an attempt therefore on the glory of God. It declares positively that in the crucified Christ God formally discloses the knowledge of God, and determines the creature for God. This knowledge and election are appropriated to the creature as, drawn into the cruciform environment, its attempt to glorify itself is negated and Christ's exalted humanity received in exchange. Thence it is lifted to participate in Christ's mind and in his glory, a process guided by the Holy Spirit and completed eschatologically. The database for this research includes selected primary materials in the Apostle Paul, Athanasius, a group of medieval mystical theologians, the reformer Martin Luther - particularly here his Heidelberg Disputation, and Karl Barth. It also pays attention to the recent secondary literature peripherally or more concertedly connecting itself to the theology of the cross, of whatever period. In this literature numerous suggestions for the content of the theology of the cross exist, a major methodological task in the current research being to bring these together systematically. To the extent that the inner structure of the system carrying the cruciform Word has not previously been made explicit, and Barth's crucicentric status not finally determined, in moving towards these achievements this dissertation breaks fresh ground. In the process a new test by which to decide the crucicentric status of any theological project is developed, and a further and crucicentric way of reading Barth proposed. / This dissertation identifies the shape, content, and marks of the theology of the cross, an ancient and still extant epistemological and soteriological system of Christian thought. Applying the resulting hermeneutic it then shows this system to be present with renewed vitality and future significance in the modern project of seminal Swiss theologian Karl Barth (1886-1968).

This dissertation is presented in two parts. It first identifies the shape and content of an ancient system of Christian thought predicated on the theology of the cross of Jesus Christ, and proposes the marks typifying its theologians. Over against the ensuing hermeneutic it next finds the project of twentieth century Swiss theologian Karl Barth to exhibit many of the defining characteristics of this system, and Barth himself to be fairly deemed a modern theologian of the cross. He crucially recovers, reshapes and reasserts the classical theologia crucis as a modern theological instrument, one answering enlightened theology’s self-glorifying accommodation to modernity with the living Word of the cross. The crucicentric system itself is found to comprise two major theological dimensions, epistemological and soteriological. Each of these comprises dialectically corresponding aspects connected with false and true creaturely glory. The cruciform Word (or theology) speaking through this system likewise moves in two directions. It declares negatively that any attempt by the creature to circumvent the cross so as to know about God directly, or to condition God's electing decision, is necessarily the attempt to know and act as God alone may know and act - an attempt therefore on the glory of God. It declares positively that in the crucified Christ God formally discloses the knowledge of God, and determines the creature for God. This knowledge and election are appropriated to the creature as, drawn into the cruciform environment, its attempt to glorify itself is negated and Christ's exalted humanity received in exchange. Thence it is lifted to participate in Christ's mind and in his glory, a process guided by the Holy Spirit and completed eschatologically. The database for this research includes selected primary materials in the Apostle Paul, Athanasius, a group of medieval mystical theologians, the reformer Martin Luther - particularly here his Heidelberg Disputation, and Karl Barth. It also pays attention to the recent secondary literature peripherally or more concertedly connecting itself to the theology of the cross, of whatever period. In this literature numerous suggestions for the content of the theology of the cross exist, a major methodological task in the current research being to bring these together systematically. To the extent that the inner structure of the system carrying the cruciform Word has not previously been made explicit, and Barth's crucicentric status not finally determined, in moving towards these achievements this dissertation breaks fresh ground. In the process a new test by which to decide the crucicentric status of any theological project is developed, and a further and crucicentric way of reading Barth proposed. / This dissertation identifies the shape, content, and marks of the theology of the cross, an ancient and still extant epistemological and soteriological system of Christian thought. Applying the resulting hermeneutic it then shows this system to be present with renewed vitality and future significance in the modern project of seminal Swiss theologian Karl Barth (1886-1968).

This dissertation examines the different interpretations of the secondary sources for Alexander the Great by three modern historians, Nicholas Hammond, Peter Green and Mary Renault. The Introduction looks briefly at the lost primary Alexander-histories, the extant works of Diodorus Siculus, Quintus Curtius, Plutarch and Arrian and includes an abbreviated curriculum vltae of each modern author. Chapter X concerns modern interpretations of the controversial circumstances surrounding the accession of Alexander and the assassination of Philip. Chapter II covers the elimination of possible rivals, Attalus, Alexander Lyncestes and Amyntas son of Perdiccas, two major conspiracies - the Philotas Affair and the death of Parmenio, the conspiracy of the Royal Pages and death of Callisthenes - and the killing of Cleitus the Black. Chapter III deals with modern explanations of the death of Alexander. The Conclusion highlights significant theories and trends presented by the modern historians, which influence their interpretations of the ancient sources. / History / M.A. (Ancient History)

The diploma thesis deals with the topic of illegitimacy of the last Přemyslids. The main focus of the thesis is to outline the life and careers of illegitimate children of the last Přemyslid kings. The core of the thesis deals with illegitimacy in the Middle Ages. In this recpect, the author tries to compare the conditions at the Prague Přemyslid court with other European countries, taking into consideration the historical context of that time. Last but not least, the author tries to evaluate the position of illegitimate children in the medieval society. Key words: Přemyslids, illegitimacy, illegitimate child, Ottokar I of Bohemia., Ottokar II of Bohemia, Nicholas I Duke of Opava, Jan Volek, Wenceslaus II of Bohemia, Wenceslaus III of Bohemia, Guglielma of Milano, bastard

Zwischen 1630 und 1650 vollzog sich ein Wandel in Athanasius Kirchers Vermittlung des musikalischen Wissens: Musik konzipierte er im Zusammenhang der Universalwissenschaft immer mehr als Zeichen des Weltbildes im Kontext einer christlich-neuplatonischen Pansemiose. Die Studie arbeitet dies am Beispiel der 'Institutiones mathematicae' (ca. 1630), der 'Mathematica curiosa' (ca. 1640) und der 'Musurgia universalis' (1650) heraus. Besonderes Augenmerk gilt Kirchers Umgang mit seinen Quellen, insbesondere Nikolaus von Kues, Robert Fludd und der Tradition der Philosophia perennis. / Between 1630 and 1650, a change in Athanasius Kircher''s way to communicate the knowledge of music took place: Within the context of universal science, he conceptualised music increasingly as a symbol for his world view and its Christian-Neoplatonic pansemiosis. This study discusses these issues based on Kircher''s 'Institutiones mathematicae' (c1630), 'Mathematica curiosa' (c1640), and 'Musurgia universalis' (1650). Special emphasis lies on Kircher''s use of his sources, particularly Nicholas of Cusa, Robert Fludd, and the tradition of Perennial philosophy.