Patočka and Modernity Jakub Homolka Abstract: This thesis deals with the work of Jan Patočka (1907-1977), probably the most important Czech philosopher of the twentieth century, and with his understanding of modernity. More precisely, the thesis focuses on Patočka's work from the perspective of contemporary civilizational analysis, which leads our attention especially to Patočka's dialogue with the work of the German sociologist Max Weber (1864-1920). The thesis is divided into three parts. The first part introduces Patočka's work in general; it summarizes the situation of Patočka's heritage, subsuming existing findings and future challenges. The second part discusses the perspective of civilizational analysis, a subdiscipline of contemporary historical sociology, and explains the link between this field of research and Patočka's work. Finally, the third part presents an interpretation of Patočka's work which emphasizes the very perspective of civilizational analysis: the focus is on Patočka's dialogue with Weber's work, which is most notably expressed in the philosopher's idea of "rational civilization". In this way, the thesis contributes to the existing interpretations of Patočka's work as well as to the discussions of the theoretical concept of civilizational analysis. Key words: Jan Patočka; Max Weber;...

The purpose of this study is to present the history of events leading up to the division of the Mormon community of Slaterville, Weber County, Utah by apostasy. The work has been classified chronologically under the following chapter headings: The Founding of Slaterville, Joseph Morris in Slaterville, The Morrisite War, Apostasy Because of Change of Ward Leadership, Influence of Apostasy on Politics, and Influence of Apostasy on Education.

The major purpose of this study was to discover differences between LDS students enrolled in the Ogden-Weber Seminary and LDS students who are not enrolled in this seminary. This study proposed to answer the following questions: 1. What are the differences in the responses, to a questionnaire designed to determine attitudes, of Latter-day Saint students who are not enrolled in seminary compared with Latter-day Saint students who are enrolled? 2. What are the differences between Latter-day Saint students who are not enrolled in seminary and Latter-day Saint students who are enrolled in seminary when compared as to mental achievement and grade-point-average?

No biography has yet been written about the man who founded the city of Stockton, the first Californian town with an English name, a city which in 1851 was under consideration to become the state capital. Little is known about the personal life of Charles M. Weber whom Erin G. Gudde calls "next to Sutter the most notable German pioneer during the transition period of California history".

Obwohl die genaue Kenntnis der Tonartenverwandtschaften für die Modulationslehre wesentlich ist, verschwand dieses Thema im 19. Jahrhunderts allmählich aus den Harmonielehren, bis sich die Messung von Verwandtschaftsgraden in der Musiklehre des 20. Jahrhunderts fast nur noch auf das Kriterium des Quintenzirkels beschränkte. Der Blick zurück ins 18. und 19. Jahrhundert ergibt ein weitaus differenzierteres Bild in der Beurteilung von Verwandtschaftsgraden. Zwei Tendenzen lassen sich feststellen: Erstens führt die Orientierung der Theorie an der kompositorischen Praxis zu einer stetig sich erweiternden Legitimierung entfernter Tonarten als nahe Verwandte. Zweitens ist bis Jacob Gottfried Weber eine Zunahme an Verwandtschaftskriterien zu konstatieren, deren Differenzierung in der Folgezeit zugunsten einer wachsenden Integration fremder Tonarten wieder zurückgeht. Differenzierung der Kriterien und Integration von Tonarten verhalten sich gegenläufig zueinander. / Despite the intrinsic significance of key relationships on the conceptualization of modulation, this topic gradually disappeared from treatises in the nineteenth century until the measurement of key relationships was eventually restricted almost exclusively to the circle of the fifths in twentieth-century teachings. A glance back at the eighteenth and nineteenth centuries reveals a far more differentiated picture regarding the judgement of key relationships. Two tendencies can be discerned: first, the orientation of theory on compositional practice led to a continually expanding legitimization of distantly related keys as more closely related ones; second, until Jacob Gottfried Weber one can detect an increase in relational criteria whose differentiation in the following years declines again in favor of an expanding integration of foreign keys. Thus differentiation of criteria and integration of keys exist in opposition to one another.

No description available.

My dissertation manuscript studies the democratic theories of three protagonists of European political, legal, and social thought in the first half of the 20th century: Max Weber (1864-1920), Carl Schmitt (1888-1985), and Hans Kelsen (1881-1973). It explores, contextualizes, and compares their respective accounts of how the advent of mass democracy transformed the theory and practice of representative government, in terms of both its overall legal framework (the State) and its internal institutional and political actors (Parliaments, parties, and leaders). At the same time, it places these three authors in the broader horizon of early 20th-century anxieties about the “changes” of liberal parliamentarism and the unprecedented challenges posed by mass politics, reconnecting their work to public and scholarly discussions among leading social scientists and intellectuals in the 1920s and 1930s. Sitting at the crossroads of history and theory, the dissertation seeks to highlight the distinctiveness of each author’s normative account of democratic leadership – Weber’s agonistic, Schmitt’s plebiscitary, and Kelsen’s procedural vision – and the largely competing ways in which each of them made political parties foundational to such visions. Urging the readers to capture the enduring echo of these three visions in our present, the dissertation also alerts them to their potential for rethinking the relationship between parties and leaders in early 21st-century representative democracies.

No description available.

Bien que plusieurs déficits et distorsions temporelles aient été observés chez les personnes atteintes de schizophrénie (SZ), l'étude de leur perception du temps demeure un sujet difficile d'approche en raison de l'effet possible des déficits cognitifs de ces individus sur leur performance lors des tâches expérimentales mesurant la perception du temps. Cette étude a pour but de cerner la nature des perturbations temporelles des personnes atteintes de SZ (25 patients et 25 contrôles) et de les associer au fonctionnement de leur horloge interne. Un rythme de l'horloge interne ou fréquence naturelle (Fn) plus élevé est attendu chez les patients à l'aide d'une méthode de détection de variations graduelles de tempo, la Méthode des Stimuli Dynamiques. De plus, à l'aide d'une méthode de reproduction temporelle avec des durées auditives de 800 ms, 1 600 ms et 2 400 ms, les patients devraient montrer une fraction de Weber (indice de variabilité) plus élevée. Les jugements rétrospectifs de la durée totale de la session expérimentale devraient être plus élevés chez les patients que chez les contrôles. Des corrélations significatives devraient être observées entre des indicateurs de la perception du temps et du fonctionnement clinique, cognitif et social. Les résultats montrent que la Fn est presque identique entre le groupe clinique et contrôle. Cependant, la fraction de Weber à la reproduction est marginalement plus élevée chez les participants du groupe clinique et ces derniers donnent des estimations rétrospectives plus longues que celles du groupe contrôle. Enfin, seule la mémoire de travail (WMS-III) et l'alternance au Stroop sont significativement corrélées avec la Fn des patients et des corrélations semblables sont observées entre la mémoire de travail et la fraction de Weber des patients. Malgré des anomalies temporelles modestes chez les patients, par rapport aux attentes basées sur la littérature, il demeure que le patron des résultats suggère une implication de la cognition et en particulier de la mémoire de travail. La variabilité des résultats entre les études pourrait être attribuable à l'interaction entre les déficits cognitifs de la SZ et la panoplie de demandes et de contextes expérimentaux. Les présents résultats sont en accord avec les travaux de Lee et al. (2009), qui ont observé une forte interaction entre des déficits cognitifs et des difficultés lors de tâches de perception du temps des SZ. Un plus grand échantillon composé de patients chroniques en phase aigüe aurait peut-être permis d'obtenir des différences significatives pour la fraction de Weber. Les recherches futures devraient tenter de cerner les substrats cognitifs et neuronaux de ces perturbations à l'aide de méthodes novatrices, de batteries neuropsychologiques et de la neuroimagerie.

Thesis (DTh)--Stellenbosch University, 2000 / ENGLISH ABSTRACT: The fundamental perspective of this study is that faith cannot be separated from either tradition or empirical experience. The relationship between theology, as the critical justification of faith, and sociology, as the empirical study of society and religion, is discussed in this perspective. Chapter 1 presents an overview of tradition as a theological problem. The conclusion is that the reformational sola-scriptura-confession is not antithetical to a positive evaluation of tradition, but that reformed theology has often had problems with really taking the historical aspect of tradition seriously. In Chapter 2 it is argued that a dialogue between theology and sociology is both necessary and fruitful. Chapter 3 discusses the philosophy of science, in order to give a perspective on the foundations for dialogue. This discussion also facilitates the choice of sociological partners for discussion. Weber and Berger, as sociologists who take theological themes seriously, are chosen as partners for discussion. Chapter 4 presents a critical evaluation of Weber's sociology. It is argued that his approach to religion is reductionistic, but that it poses questions that should be taken seriously. Among these the question of the influence of the social context on tradition and the problem of routinization of tradition stand out. These problems also surface in the sociology of Berger, as Chapter 5 points out. Berger differs from Weber in that he is a Christian who practices theology. Yet his perspective on religion remains reductionistic. His view that religion is to a great extent determined by the social context finds itself in tension with his view that faith is a fee choice of the individual. This problem is never satisfactorily adressed in Berger's work. The final chapter attempts to give a basic perspective within which theology can both remain true to itself and take sociology seriously. It is argued that thisperspective is found in the viewpoint that humans are neither the passive objects of social determination, nor the active constructors of society. Humans receive the empirical world as a gift, but this reception should be understood as an activity. The conclusion is that tradition is ambivalent. On the one hand it is a necessary tool for ordering experience, but on the other hand it can distort experience. Therefore there is a tension between tradition and experience. Faith should not be tied exclusbely to either tradition or experience, but stands within the tension between the two. Theso/a-scriptura-confession expresses the conviction that faith lives within this tension through the Word of God alone. / AFRIKAANSE OPSOMMING: Hierdie studie gaan uit van die standpunt dat geloof in die spanningsveld van tradisie en empirie staan. Dit impliseer dat geloof nie losgemaak kan word van 'n positiewe waardering vir tradisie nie, maar dat geloof ook nie teenoor empiriese waarneming gestel kan word nie. Hierdie standpunt word belig deur die verhouding tussen teologie, as kritiese geloofsverantwoording, en sosiologie, as 'n empiriese dissipline wat ook die godsdiens vertolk, te bestudeer. Hoofstuk 1 bespreek die kerklike tradisie. Daar word gewys op die waarde sowel as die ambivalensie van tradisie. Die reformatorieseso/a scriptura word aan die orde gestel om aan te dui dat dit moontlik is om hierdie belydenis te versoen met 'n waardering vir die tradisie, hoewel die Skrif as kritiese norm teenoor tradisie gehandhaaf word. Verder word aangetoon dat die gereformeerde benadering tot tradisie nie sonder probleme is nie en dat veral die historiese aard van die geloofstradisie nie altyd in die gereformeerde teologie verdiskonteer word nie. In Hoofstuk 2 word die keuse vir 'n dialogiese benadering tot die verhouding tussen teologie en sosiologie gemotiveer. Hoofstuk 3 stel die wetenskapsfilosofie aan die orde, ten einde die gespreksbasis sowel as die keuse vir gespreksgenoteduidelik te maak. Die keuse vir gespreksgenote val op Weber en Berger as sosiolce wat beide erns gemaak het met teologiese temas. Die sosiologie van Max Weber word in Hoofstuk 4 bespreek. In die evaluering van sy godsdienssosiologie word aangedui dat Weber se perspektief op die godsdiens reduksionisties is, maar dat dit die teologie voor ernstige vrae stel, waaronder die invloed van die sosiale konteks op die geloofstradisie en die probleem van roetinisering van die tradisie uitstaan. Hierdie vrae kom ook na vore uit die sosiologie van Peter Berger. Berger verskil van Weber daarin dat hy 'n Christen is en self teologie beoefen. Tog bly sy perspektief op die godsdiens reduksionisties en staan sy siening oor die beinvloedinq van die godsdiens deur die sosiale konteks in spanning met sy verstaan van die geloof as 'n vrye keuse van die individu. Hierdie spanning word nie bevredigend opgelos nie. Die slothoofstuk soek na 'n perspektief waarbinne die teologie erns kan maak met die sosiologie, maar ook getrou kan bly aan sy eie aard as geloofsverantwoording. Hierdie perspektief word gevind in die uitgangspunt dat die mens n6g as 'n passiewe objek van sosiale be"lnvloeding, n6g as 'n aktiewe subjek van sosiale konstruering verstaan kan word. In die geloof ontvang die mens sy ervarinqswereld, maar hy is aktief betrokke by daardie ontvangs. Die slotsom is dat tradisie ambivalent is. Aan die een kant maak dit gerigte ervaring vir die mens moontlik. Aan die ander kant kan tradisie die mens se uitsig op die werklikheid belemmer. Daarom staan tradisie altyd in spanning met empiriese ervaring. Geloof staan nie net in die tradisie nie en ook nie net in die ervaring nie, maar in die spanningsveld van tradisie en empirie. Die sola-scriptura-belydenis verwoord die oortuiging dat geloof in hierdie spanningsveld leef uit die Woord van God aileen.