In this inquiry I pursue two tasks. First, I locate the roots of Heidegger's philosophical project historically within a specific theological discourse bent on redefining the relation between religion and politics. Heidegger's main, if covert, intent was to combat the egalitarian, pluralistic impulses carried by a tradition of critical Christology, which leads from F.W.J. Schelling's (1775-1854) Philosophy of Revelation to the work of the radical theologian-philosopher Paul Tillich (1886-1965). These egalitarian impulses spring from a broadened understanding of religious community as a material communication community unified through the use of shared symbols into a community of understanding, knowledge, and interests. The theoretical expansion and deepening of such a communication model, I detect in the writings of the renegade Neogrammarian, Hermann Paul, here considered in light of the "neo-Idealist" initiative of one of Paul's most prominent critics, the Romanist Karl Vossler. Prior to the advanced theological exposition of symbolically mediated communication, in works such as Tillich's book Dynamics of Faith (2001; Engl. orig.1957), the Neogrammarian movement in language studies, I argue, holds the key to accessing the cloaked Christological subtext of Heidegger's thought. Second, after thus locating Heidegger's philosophical agenda within its intellectual-historical context, I expose how Heidegger manipulates philosophical rhetoric to achieve the suspension of Schelling's theological legacy. My analysis of Heidegger's rhetorical behavior is focused on his Letter on Humanism (written 1946, published 1949), a text very overt in both its philosophical biases and its politics. The Humanismusbrief comes the closest to revealing Heidegger's own self-positioning within his generation. The work's conclusion provides a brief look ahead, or Ausblick, to indicate the main features of how these findings about the Letter can be brought to bear on Heidegger's masterpiece fragment, Being and Time. Through this approach, Heidegger's inherently political philosophy gains a much clearer profile in the context of its formative phase in the waning days of the Weimar Republic and opens a new perspective on later attempts by its author to "re-apply" his philosophical program to the cultural situation of postwar Germany, as well as to the ethical-epistemological problems remaining after twelve years of German isolationism. / text

In this study of the nineteenth-century German-Jewish philosopher Hermann Cohen, I argue that Cohen’s revision of Kantian ethics and moral theology is permeated with concepts drawn from and logically contoured by his interpretation of Maimonidean rationalism and Jewish sources, more generally. Through an idealizing hermeneutic, Cohen normativizes certain philosophical problems in post-Kantian philosophy and addresses them under the title of "pantheism" and "positivism". Between both pantheism and positivism, Cohen’s idealism presents a middle path, which I describe as "prophetic idealism", or a philosophy of time and ideality that interprets history, law, and ethical normativity as future-oriented. In other words, "prophecy" intimates a methodological role for temporality in practical philosophy and introduces a new meaning for legality in ethics. Cohen therefore offers a philosophy of Judaism, as a philosophy of religion, by normativizing the idea of prophecy and making it a conceptual model for reason-giving, agency, legal norms and ethical action. By focusing upon the critique of both pantheism and positivism, this dissertation therefore argues that Cohen’s negotiations of nineteenth-century philosophical problems introduces a normative role for Judaism as a public philosophy and the argument concludes by suggesting that Cohen’s philosophy of Judaism is instructive for contemporary public philosophy.

In this study of the nineteenth-century German-Jewish philosopher Hermann Cohen, I argue that Cohen’s revision of Kantian ethics and moral theology is permeated with concepts drawn from and logically contoured by his interpretation of Maimonidean rationalism and Jewish sources, more generally. Through an idealizing hermeneutic, Cohen normativizes certain philosophical problems in post-Kantian philosophy and addresses them under the title of "pantheism" and "positivism". Between both pantheism and positivism, Cohen’s idealism presents a middle path, which I describe as "prophetic idealism", or a philosophy of time and ideality that interprets history, law, and ethical normativity as future-oriented. In other words, "prophecy" intimates a methodological role for temporality in practical philosophy and introduces a new meaning for legality in ethics. Cohen therefore offers a philosophy of Judaism, as a philosophy of religion, by normativizing the idea of prophecy and making it a conceptual model for reason-giving, agency, legal norms and ethical action. By focusing upon the critique of both pantheism and positivism, this dissertation therefore argues that Cohen’s negotiations of nineteenth-century philosophical problems introduces a normative role for Judaism as a public philosophy and the argument concludes by suggesting that Cohen’s philosophy of Judaism is instructive for contemporary public philosophy.

Thesis (doctoral)--ELTE Universität, Budapest, 2001.

The intention of this research is to analyse the process and methodology of the Iranian negotiating style. The research is mainly premised on Putnam’s two-level game metaphor (1988) and the “ultimate decision making unit” of Hermann et al. (1987), the purpose being to identify key leadership units, individuals, and formal and informal networks in Iran. The study further takes cognisance of key elements of the Iranian national character, which naturally impacts directly on what Iran considers to be a suitable negotiating style. It provides an overview of how the 1979 revolution changed Iranian diplomacy and how it forced international political theorists to take note of the cultural-religious dimension, ignored until then as elements of international politics and theory. Two case studies, deal respectively with the US hostage crisis (1979-1981), and the Iran-E3/EU nuclear negotiations, between 2003 and 2006. The analysis shows how Iran assumed the character of a revolutionary country and how its new religiously driven diplomacy is evolving. The study finally identifies and illustrates the active deployment of Shî’a negotiation doctrine as the basis of Iranian diplomacy and the use of techniques such as taqiyyah, tanfih and khod’eh. A model for negotiations with Iran is developed using key elements of the research. AFRIKAANS : Die studie fokus op Iranese onderhandelingstyl en - metodiek. Twee teorieë, naamlik Putnam (1988) se “twee-ledige interaktiewe onderhandelingsproses” en Hermann et al. (1987) se leierskapsmodel, is gebruik om Iran se gefragmenteerde leierselite asook die staat se formele en informele netwerke wat ‘n sleutelrol vervul in onderhandeling te identifiseer. Bykomend hiertoe is ‘n analise gemaak van faktore soos kultuur en godsdiens wat onderliggend is aan Iran se “nasionale karakter” en dus ’n direkte invloed uitoefen op Iranese onderhandelingstyl. Die studie wys ook hoe die 1979 rewolusie ‘n verandering gebring het deur godsdiens en kultuur tot gelykwaardige dimensies van die internationale politiek te verhoog nadat dit voorheen heeltemal geïgnoreer is. Dit bly egter vreemd vir die Weste. Die studie slaag daarin om deur middel van twee navorsingsondersoeke rakende Iran se oorname van die VSA ambassade in Tehran tussen 1979 en 1981) en die Iran-E3/EU kernonderhandelings tussen 2003 en 2006 die fokus te plaas op die identifisering en ontwikkeling van ‘n Iranese onderhandelingstyl. Tegnieke soos taqiyyah, tanfih en khod’eh wat die basis van Iran se diplomatieke onderhandellingstyl vorm, word vervolgens bespreek terwyl ‘n model vir onderhandelinge met Iran ook ontwikkel is uit die gegewens wat verkry is uit die navorsing. / Dissertation (MA)--University of Pretoria, 2010. / Political Sciences / unrestricted

Die zentrale Fragestellung dieser Arbeit ist, welche Impulse der Konzertagent Hermann Wolff (1845-1902) dem Berliner Musikleben im Zeitraum zwischen der Gründung seiner Konzertdirektion 1880 und seinem Tod 1902 gab. Um diese Frage zu beantworten, werden seine Tätigkeit und sein Wirkungskreis untersucht und Umfang, Grad sowie die Natur seines Einflusses ausgewertet. Diese Arbeit weist nach, dass sich der Einfluss seiner Tätigkeit auf das Berliner Musikleben nicht nur in der Quantität der stattgefundenen Konzerte, sondern auch in ihrer künstlerischen Qualität und in ihrem Inhalt (Programmgestaltung, Aufführende, Konzertstätten, Programmhefterstellung usw.) zeigt. Sie legt auch dar, dass er zwischen den damaligen europäischen Musikmetropolen einen Personen- und Informationsaustausch vermittelte und dadurch bei der Entstehung eines Standards im Konzertleben eine wichtige Rolle spielte.

The concept of a propagator is useful and is a well-known object in diffusion NMR experiments. Here, we investigate the related concept; the propagator for the magnetization or the Green’s function of the Torrey-Bloch equations. The magnetization propagator is constructed by defining functions such as the Hamiltonian and Lagrangian and using these to define a path integral. It is shown that the equations of motion derived from the Lagrangian produce complex-valued trajectories (classical paths) and it is conjectured that the end-points of these trajectories are real-valued. The complex nature of the trajectories also suggests that the spin degrees of freedom are also encoded into the trajectories and this idea is explored by explicitly modeling the spin or precessing magnetization by anticommuting Grassmann variables. A pseudoclassical Lagrangian is constructed by combining the diffusive (bosonic) Lagrangian with the Grassmann (fermionic) Lagrangian, and performing the path integral over the Grassmann variables recovers the original Lagrangian that was used in the construction of the propagator for the magnetization. The trajectories of the pseudoclassical model also provide some insight into the nature of the end-points.

L'entre-deux-guerres commence à la fin de la Première Guerre mondiale et s'inscrit dans une volonté de changement, de paix durable et d'un nouvel ordre international. Cependant, la réalité du retour à la paix est compliquée par l'ampleur du conflit. L'espace public est transformé: monuments aux morts, destructions, veuves et orphelins. Il y a aussi une réflexion sur la durabilité de la civilisation occidentale : ses limites, ses modèles et ses dangers. Ce mémoire étudie la vision d’un artiste, Hermann-Paul, afin de connaitre les représentations d’un contemporain de l’entre-deux-guerres sur la France et les modèles de la civilisation occidentale. L’étude se concentre sur son travail dans la presse, plus particulièrement sur l’hebdomadaire Je suis partout qui offre le double avantage de pouvoir suivre l’artiste chaque semaine sur une décennie de décembre 1930 à février 1940. Plusieurs questions guident cette recherche. Quelle est la France d’Hermann-Paul? Pourquoi semble-t-elle en crise et quels en sont les modèles et les contre modèles? Les pacifistes sont des acteurs majeurs de la période qui défendent l’idée d’une paix durable. Par leur volonté de changement, ils participent aussi à cette angoisse civilisationnelle. Comment le caricaturiste les intègre-t-il dans sa vision française? Le mémoire se concentre également sur l’instrumentalisation du genre, et sousensemble qu’est la virilité. Il y a une carence d’études francophones dans ce domaine. Ce travail a donc pour objectif de participer à l’exploration du domaine de la virilité en histoire avec le cas d’Hermann-Paul. La caricature est une opportunité puisque ce format instrumentalise les codes du dessin et de la virilité afin de construire, justifier et en détourner les représentations. / The inter-war period began at the end of the First World War and was part of a desire for change, lasting peace and a new international order. However, the reality of a return to peace is complicated by the scale of the conflict. The public space is transformed: monuments to the dead, destruction, widows and orphans. There is also a reflection on the sustainability of Western civilization: its limits, its models and its dangers. This paper examines the vision of an artist, Hermann-Paul, in order to know contemporary representations of inter-war France and the models of Western civilization. The study focuses here on Hermann-Paul’s work in the press, particularly in the weekly magazine Je suis partout, which offers the advantage of being able to follow the artist every week over a decade from December 1930 to February 1940. Several questions guide this research. What is Hermann-Paul's France? Why does it seem to be in crisis and what are the models and counter-models? Peace activists, who defend the idea of a lasting peace, are major actors of the period. Through their desire for change, they also participate in this civilizational anguish. How does the caricaturist integrate them into his French vision? The paper also focuses on the instrumentalization of gender, and subset that is masculinity. There is still a lack of Francophone studies in this area. The objective of this study is to participate in the historical analysis of the field of virility, with the case of Hermann-Paul. The caricature is an opportunity since this format instrumentalizes the codes of drawing and virility in order to construct, justify and divert representations.

No description available.

Das Komponieren für Männerchor war in Zeiten von Diktaturen und Kriegen selten unpolitisch. Männerchorsätze schrieb man zum Beispiel für Soldaten im Felde, sozusagen für deren 'Feierabend', für die Freizeitbeschäftigung vor und nach der Schlacht. In seiner Leipziger Zeit hat Johann Nepomuk David einen Männerchorsatz a cappella geschrieben: mit geistlichem Text. In dem Beitrag wird die stilistische Stellung dieses und anderer in seinem Umkreis geschriebener Chorsätze des Komponisten anhand einer Reihe von Sätzen mit derselben Besetzung, aus derselben Zeit und aus demselben politischen Umfeld diskutiert.