Adam Ferguson (1723-1816) was one of the leading figures of the Scottish Enlightenment, an influential eighteenth-century moral and political philosopher, as well as a professor of ethics at the University of Edinburgh from 1764 to 1785. There has been a wealth of scholarship on Ferguson in which central themes include his role as a political theorist, sociologist, moral philosopher, and as an Enlightenment thinker. One of the most frequent topics addressed by scholars is his relationship to ancient philosophy, particularly Stoicism. The ease with which scholars identify Ferguson as a Stoic, however, is problematic because of the significant differences between Ferguson‟s ideas and those of the „schools‟ of classical antiquity, especially Stoicism. Some scholars interpret Ferguson‟s philosophy as a derivative, unsystematic „patchwork‟ because he drew on various ancient sources, but, it is argued, did not adhere to any particular system. The aim of my thesis is to suggest an alternative interpretation of Ferguson‟s relationship to ancient philosophy, particularly to Stoicism, by placing Ferguson in the context of the intellectual history of the eighteenth century. The first section of this thesis is an examination of Ferguson‟s response to the Quarrel between the Ancients and the Moderns, modern eclecticism and the experimental method to demonstrate how Ferguson‟s approach to and engagement with ancient philosophy is informed by these intellectual contexts. The second section is a close analysis of the role that ancient schools play in his discussion of the history of philosophy as well as the didactic purpose found in his lectures and published works thereby determining the function of ancient thought in his philosophy. The third section is a re-examination of Ferguson‟s concept of Stoicism and his engagement with Stoic ethics in his moral philosophy re-interpreting his relationship to the ancient school. With a combination of a new understanding of Ferguson‟s methodology and new assessment of his engagement with ancient thought, a new interpretation of Ferguson‟s moral philosophy demonstrates his unique contribution to eighteenth-century thought.

In this study, I will be applying Art historian Wolfgang Kemp’s theory of the aesthetics of reception as described in the article The Work of Art and Its Beholder: The Methodology of the Aesthetic of Reception (1998) to the Jon Rafman solo exhibition at Zabludowicz Collection in London (2015). A close study has been carried out on a selection of exhibition objects, as well as the exhibition space, to investigate how they address and interact with the beholder. An examination of Rafman’s art practice will also be disclosed. Throughout the study I will answer the following questions; How are the influences that inspired the exhibition, presented in the exhibition?, How do Jon Rafman’s installations at Zabludowicz Collection engage the beholder? And, how can the composition of the exhibition space be described?

<p>The New Testament contains two important and potentially conflicting understandings of resurrection. One integrates resurrection into salvation, suggesting that it is restricted to the righteous; this view is found most prominently in the Pauline epistles. The other understands resurrection as a prerequisite for eschatological judgment and therefore explicitly extends it to all; this view is found most prominently in the book of Revelation. In the former, moral transformation is part of the process that results in resurrection; in the latter, moral transformation only affects what comes after resurrection, not the event of resurrection itself. The New Testament itself provides no account of how to hold together these understandings of resurrection and moral transformation.</p><p>This dissertation is an investigation of the ways in which second- and third-century Christian authors creatively struggled to bring together these two understandings. I select key authors who are not only important in the history of early Christian discussions of resurrection but who also make extensive use of the Pauline epistles. For each author, I investigate not only how they develop or resist the Pauline connection between resurrection and moral transformation but also how they relate that connection to the doctrine of the resurrection of all to face judgment found in Revelation (if they do at all).</p><p>The results are remarkably diverse. Irenaeus develops the Pauline connection between resurrection and moral transformation through the Spirit of God but fails to account for the resurrection of those who do not receive that Spirit in this life (although affirming that resurrection nonetheless). Tertullian begins from the model that takes resurrection to be fundamentally a prerequisite for judgment and struggles to account for Paul's connections between resurrection and salvation. Two Valentinian texts, the Treatise on the Resurrection and the Gospel of Philip, adopt the Pauline model to the exclusion of the resurrection of the wicked. Origen connects resurrection to moral transformation in yet another way, making it an event that pedagogically reflects the moral transformation of all rational creatures--whether for the better or worse. For Methodius of Olympus, the resurrection of the body produces the moral transformation that is the eradication of the entrenched inclination to sin, but the moral transformation in this life that is the resistance of the promptings of that entrenched inclination produces reward after the resurrection. In each case, strategies for holding together the two views found in the New Testament reveal the fundamental theological commitments underlying the author's overall understanding of resurrection.</p> / Dissertation

In late 19th century Russia, Darwinism was viewed as a measuring-rod of modernity. Thus, the Jewish reception of Darwinism may serve as an indicator of the extent to which the Jews in Russia were part of the modernization of Russian society. But the Darwinian concept of evolution of species through natural selection is considered incompatible with a teleological worldview, including a God-given plan for creation. This thesis addresses a twofold problem. One concerns the difficulties of reconciling Darwinism with Judaism and its traditional view of a God-given purpose in creation. The other problem is to explain the possible motives of the Jewish intellectuals for using Darwinian concepts such as the ‘struggle for existence’ in journal articles in the emerging Russian-Jewish press. The study employs discourse analysis, and the concept of isomorphism from institutional theory, for the examination of key concepts, citations, implied readers and purposes in a selection of journal articles from the Russian-Jewish press of the period 1860-1900. Contrasting with the lively general Russian debate on Darwinism, the results show that the Jews in Russia were rather reluctant to discuss Darwinism in the Russian-Jewish press. Censorship, other constraints and imminent problems facing the Jews, such as defence against growing anti-Semitism, are indicated as possible causes of the minimal evidence of a Jewish reception of Darwinism that was found. It was only to the extent that Darwinian concepts such as the ‘struggle for existence’ could be employed to address these more pressing issues that they were they found useful in a Jewish context. The results further imply that the integration between Russian and Jewish intellectuals during this period was weak, as reflected by the insignificant number of references to Russian sources in the selection of Jewish journal articles that were examined.

Lifestyle blogging has become a vast and profitable domain, with visitors engaging with new content in a variety of ways. The communities that begin to form around these blogs has rarely been analyzed, due to a lack of metrics and a complex definition of virtual communities. Relying on Henry Jenkins work on virtual communities, a set of metrics were used to analyze the depth and breadth of three communities: A Cup of Jo, Wit & Delight, and Cupcakes and Cashmere. The three areas these metrics worked to measure were: awareness, membership, and belonging. Through this audience reception study the clear marker of a community was the direct and systematic blogger engagement with the readership. Many other factors are influential in building a virtual community on a blog, however, what set the three blogs apart was the ways in which Joanna Goddard (A Cup of Jo) and Kate Arends (Wit & Delight) reached out and built relationships with their readers, strengthening their community and allowing it to thrive.

This thesis examines the relationship, in theory and in practice, between the concepts of justice (iustitia) and mercy (misericordia) in English courts between c. 1100 and c. 1250. During this period English judges (in courts of both common and canon law) were faced with a serious dilemma. The emergence of systematic law had fundamentally altered the pastoral foundations of the act of judgement. On the one hand, judges were incorporated into a system of law in which justice was expected to be routine and regular. They were bound by procedure, and ‘justice’ was considered to lie in the return of due punishment for injury. On the other, this notion of strict justice coexisted with an alternative way of conceiving of judicial responsibilities, which emphasised that justice was incomplete unless it incorporated within it the principle of mercy. This tradition argued that, both for the benefit of the offender and the judge’s own soul, it was safer and more virtuous to mitigate the punishments prescribed by law. English judges were caught in a dilemma, and were, in effect, obliged to choose between two fundamentally opposed ideas of justice, and two starkly contrasting approaches to sentencing. This thesis argues that such a choice was a problem which concerned the schools of theology as much as it did the courts of law. It examines the attempts of theologians and lawyers to resolve the dilemma and provide practical counsel to judges. Scripture, classical philosophy and patristic texts were the key sources in a discussion of how judicial discretion should be exercised in choosing between punitive and merciful courses of action. Rather than conceiving of justice as a purely procedural exercise, English law, and English judges, appreciated that the act of giving judgement was a complex pastoral challenge.

Schon das erste Symposium ermöglichte, deutsche und russische Forscher zusammenrufen. Die "Schostakowitsch-Gesellschaft e.V." sowie die Symposiumreihe bildeten den Anfang eines internationalen Austauschs von Meinungen, Kenntnissen, wissenschaftlichen Ergebnissen und künstlerischen Praktiken.

Mit der ständigen, ununterbrochenen geistigen Anwesenheit Mozarts im ungarischen kulturellen Leben ist es zu erklären, daß an dieser Stelle das umfangreiche Thema in seiner Vollständigkeit nicht dargestellt werden kann, höchstens versuchsweise in Bruchstücken, Episoden, Konturen oder Dimensionen. Andererseits, im Sinne einer historischen Untersuchung, werden wir alle wichtigen Wirkungsstätten der Kultur auf dem Gebiet Ungarns des 18. und 19. Jahrhunderts berücksichtigen, auch diejenigen, die jenseits der heutigen politischen Landesgrenzen existieren oder existierten.

Mehrere Aspekte des im Titel angegebenen Themas wurden noch nicht auf die Waage der Musikgeschichte gelegt. Zu viele diesbezügliche Dokumente warten noch auf eine fachgemäße Bestandsaufnahme und Veröffentlichung. Es fehlen noch unentbehrliche Vorarbeiten. Dies ist die Erklärung der Umbenennung unseres Versuches, der keineswegs das letzte Wort des Verfassers in dieser Angelegenheit bleiben will. Anstatt, wie von den Veranstaltern vorgeschlagen, \"Mozart-Rezeption in Rumänien\" zu heißen, trägt er den bescheidenen Titel \"Zur Geschichte der Mozart-Rezeption in Rumänien\".

Die Geschichte der Mozart-Rezeption in Bulgarien ist untrennbar mit dem Entstehen einer professionellen Musikkultur europäischer Prägung verbunden. Dabei muß man sich vergegenwärtigen, daß Bulgarien bis 1878 unter türkischer Herrschaft wirtschaftlich und politisch auf feudalem Niveau existierte. Es lohnt sich, den Versuch zu unternehmen, ein Bild der damaligen gesellschaftspolitischen und kulturellen Prozesse zu entwerfen, um zu verstehen, wie die \"Europäisierung\" der Musizierpraxis in Bulgarien vonstatten ging.