This thesis explores the most basic purpose of education and how it can be advanced. To begin to analyze this fundamental area of concern, this thesis associates notions of education with notions and experiences of truth and authenticity, which vary historically and culturally. A phenomenological analysis, featuring the philosophy of Heidegger, uncovers the basic conditions of human experience and discourse, which have become bent upon technology and jargon in the West. He draws on Plato's account of the 'essence of education' in the Cave Allegory, which underscores human agency in light of truth as unhiddenness. Heidegger calls for ontological education, which advances authenticity as it preserves individuals as codisclosing, historical beings.

This thesis provides a detailed examination of Theodor W. Adorno’s claim that “after Auschwitz all poetry is barbaric” in light of the greater framework of Adorno’s thinking on post-Holocaust art. Because Adorno takes Samuel Beckett as the exemplary post-Auschwitz artist, I examine two of Beckett’s early post World War II plays – Endgame and Krapp’s Last Tape – insofar as these works embody the task for art after the Shoah. The fundamental thesis of this study is that, for Adorno, art after the Holocaust should portray this catastrophe only indirectly, and that Beckett provides such an oblique aesthetic remembrance. In conclusion I examine the possibility of more direct representations of the Holocaust and determine that the need for aestheticizations of the Shoah is less vital than the need for radical societal reconfiguration – the cultivation of conditions which would prevent the emergence of new Holocausts.

nÃo hà / Esta tese de doutorado considera a crÃtica da racionalidade tÃcnico-cientÃfica e a formaÃÃo do sujeito autÃnomo em Adorno no contexto da sociedade capitalista, com o objetivo de explicitar a dupla funÃÃo da educaÃÃo, no pensamento de Adorno, que se efetiva pelo processo de adaptaÃÃo e de resistÃncia dos indivÃduos à realidade socialmente constituÃda. A adaptaÃÃo à o estÃgio que integra o indivÃduo ao coletivo social e a resistÃncia se configura pelo desenvolvimento de sua capacidade crÃtica para se contrapor ao que a ele se impÃe. Para atingir nosso objetivo analisamos, principalmente, as obras de Adorno: DialÃtica negativa (2009), DialÃtica do esclarecimento (1985), EducaÃÃo e emancipaÃÃo (1995) e Teoria da semicultura (1996). Nessa perspectiva, desenvolvemos a tese com base na racionalidade reflexiva e a racionalidade tÃcnico-cientÃfica. Pela primeira racionalidade se tem a autonomia intelectual do sujeito, mas desvinculada da realidade concreta, a sua subjetividade se efetiva sem as mediaÃÃes histÃricas, à constituÃda de forma abstrata. No caso da segunda racionalidade, na proporÃÃo em que o homem se apropria do saber cientÃfico, menos autonomia ele tem para se conduzir na vida e promover a emancipaÃÃo humana. Essa questÃo à reforÃada pelo processo educacional, agenciado pelo sistema capitalista, para adaptar o sujeito ao padrÃo de comportamento que à conveniente à sua conservaÃÃo. Nele, a cultura se converte em semicultura e a formaÃÃo em semiformaÃÃo, impedindo ao sujeito de se apropriar da cultura para pensar de forma crÃtica e se contrapor Ãquilo que o oprime. Para Adorno, nÃo hà autonomia do sujeito sem o exercÃcio da reflexÃo crÃtica e nem emancipaÃÃo humana enquanto os indivÃduos nÃo recuperarem as suas particularidades. Para isto, ele concebe a educaÃÃo em duas dimensÃes: ela serve para adaptaÃÃo dos indivÃduos à coletividade social e como resistÃncia a toda forma de dominaÃÃo. Fazendo uso da dialÃtica negativa, o desafio da educaÃÃo à promover no sujeito a capacidade de pensar criticamente os conceitos universais a partir de sua nÃo-identidade. / This doctoral thesis considers the criticism of technical-scientific rationality and the formation of the autonomous subject in Adorno in the context of capitalist society, with the objective of explaining the dual function of education, in Adornoâs thought, which is effected by the process of adaptation and resistance of individuals to the socially constituted reality. Adaptation is the stage that integrates the individual into the social collective and resistance is shaped by the development of his critical capacity to counteract what is imposed on him. In order to reach our objective we analyze, mainly, the works of Adorno: Negative dialectic (2009), Dialectics of enlightenment (1985), Education and emancipation (1995) and Theory of Semiculture (1996). From this perspective, we develop the thesis based on reflexive rationality and technical-scientific rationality. By the first rationality one has the intellectual autonomy of the subject, but detached from concrete reality, his subjectivity becomes effective without historical mediations, is constituted in an abstract form. In the case of the second rationality, in proportion as man appropriates scientific knowledge, he has less autonomy to conduct himself in life and to promote human emancipation. This question is reinforced by the educational process, under the influence of the capitalist system, to adapt the subject to the standard of behavior that is convenient for its conservation. In it, culture becomes semi- culture and semiformation training, preventing the subject from appropriating culture to think critically and oppose what oppresses. For Adorno, there is no autonomy of the subject without the exercise of critical reflection or human emancipation as long as individuals do not recover their particularities. For this, he conceives education in two dimensions: it serves to adapt individuals to social collectivity and as resistance to every form of domination. Using the negative dialectic, the challenge of education is to promote in the subject the ability to think critically of universal concepts from their non-identity.

This thesis examines how the concept of evil was understood by opposing German perspectives during the era of National Socialist rule (1933-1945). The rise of Nazism in Germany marked a period of massive political upheaval wherein the National Socialist government encouraged the masses to view the world in terms of a great struggle between forces of good and evil. This was the central theme of their propaganda, which zealously encouraged racialist beliefs in the popular consciousness, and was based on assumptions of German superiority and Jewish evil. Despite Hitler's apparent success in creating an obedient nation, a significant number of Germans opposed his rule, amongst whom a small group of writers expressed their discontent through creative fiction. Through a comparison of the worldviews communicated through political propaganda and anti-Nazi literature, it is revealed that the crux of the divide between their opposing perspectives hinged on the meaning of evil. Since evil is a concept with many meanings, this thesis approaches the subject thematically. The comparison begins by focusing on the perception of evil as an all-corrupting force that had taken hold of Germany, followed by an exploration of how power and brutality were understood, ending with a comparison of views on how the struggle between good and evil took place on both a social and individual level. In addition to demonstrating the subjectivity of moral perspective during a tumultuous period of the recent past, this research reveals how the struggle against Nazism existed as a conflict of ideas. Moreover, the comparison of cultural sources (including Nazi art, visual propaganda, written texts such as Mein Kampf, and anti-Nazi creative fiction) demonstrates the value of art as a tool for conducting historical enquiry. Since the legacy of the Third Reich continues to directly influence modern perceptions of evil, exploring how evil was understood according to contemporary Germans – from both pro and anti-Nazi perspectives – is of particular historical interest.

Es ist eine geschichtsträchtige Zeit. Napoleon Bonaparte, Zar Alexander I. von Russland, König Friedrich Wilhelm III. von Preußen, Graf zu Sayn-Wittgenstein, Ludwig Graf Yorck von Wartenburg und viele andere höchste Politiker und Militärs waren 1813, nach Napoleons Rückzug aus Russland, in Radeberg zu Lage-Sondierungen, Gelände-Besichtigungen und hochrangigen Gesprächen. Nur knapp sind Radeberg und Lotzdorf direkten militärischen Kämpfen entgangen, trotzdem waren die Schäden durch Belagerungen, Requirierungen, Plünderungen u. ä. unvorstellbar.... Dabei spielte der Sandberg, gelegen zwischen Radeberg und Lotzdorf am „Lotzdorfer Zacken“ und die höchste Erhebung im Radeberger Gebiet, eine besondere Rolle, denn Napoleon kam mit seinem Stab von Dresden, um von hier aus das Terrain für die Vorbereitung einer Schlacht zu sondieren.

Ein Kupferstich von J. C. Klengel und G. W. Hüllmann in dem 1790 herausgegebenen Buch „Briefe über das Radeberger Bad“ geben Auskunft, dass Lotzdorf und Liegau bereits frühzeitig für Badefreuden berühmt waren. und einige historische Hintergründe über den Entdecker Christoph Seydel, den Tannengrund, das Radeberger Bad, das Mohr- und Stahlbad Augustusbad sowie einige der berühmten Gäste dieses Bades, wie z.B. Gerhard von Kügelgen, Wilhelm von Kügelgen, Caspar David Friedrich, Carl Gustav Carus, Prof. Carl August Richter, Prof. Adrian Ludwig Richter, der Schriftsteller Jean Paul, Theodor Körner und viele andere. In Radeberg und Umgebung entstand eine Bäderkultur.

This study concerns the growing women´s independence movement and the professional activity among women in Germany and Austria from 1880 to 1928. Three female novel characters are examples of women who worked at home, chose to become teachers, or, in the beginning of 20th century studied science at the university and worked as scientists. This study aims at finding out if the women in the novels are shown as independent; if both female and male gender norms are represented and what differences there are between the novels. The three novels are Lotti, die Uhrmacherin by Marie von Ebner-Eschenbach and first published in 1880, Mathilde Möhring by Theodor Fontane and published in 1908 and stud. chem. Helene Willfüer by Vicki Baum, published in 1928. The analysis has shown that each one of the three novels expresses social criticism and describes problems the novel figures had because of their female gender. The chosen method for this study is a comparison between the novels and it is based on feminist literature theory. The comparison has shown that three novels have clear similarities and references to the year in which they were published and they discuss actual problems. Further research and analysis is relevant because of the complexity of women´s liberation and their path to equality.

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This missiological project seeks to study the role of the Guinnesses and Kumms in reaching the Sudan Belt, particularly through the Sudan-Pionier-Mission (SPM) founded in 1900. The term Sudan Belt referred to Africa between Senegal and Ethiopia, at that period one of the largest areas unreached by Christian missionaries. Grattan Guinness (1835-1910) at that time was the most influential promoter of faith missions for the Sudan. The only initiative based in Germany was the SPM, founded by Guinness, his daughter Lucy (1865-1906), and her German husband Karl Kumm (1874-1930). Kumm has undeservedly been forgotten, and his early biography as a missionary and explorer in the deserts of Egypt is here brought to light again. The early SPM had to struggle against opposition in Germany. Faith missions were considered unnecessary, and missions to Muslims untimely by influential representatives of classical missions. The SPM was seeking to reach the Sudan Belt via the Nile from Aswan. The most promising figure for this venture was the Nubian Samuel Ali Hiseen (1863-1927), who accomplished a scripture colportage tour through Nubia. Unfortunately, he was disregarded by the first German missionary, Johannes Kupfemagel (1866-1937). When the SPM failed to reach the Sudan Belt due to political restrictions, Kumm and the SPM board were divided in their strategies. Kumm planned to pursue a new route via the Niger River, seeking support in Great Britain rather independently. The SPM, holding on to Aswan, dismissed Kumm, and began to decline until it made a new start in 1905, but for a long time remained a local mission work in Upper Egypt. The Sudan United Mission however, founded by the Kumms in 1904, did indeed reach the Sudan Belt. An analysis of the SPM reveals its strengths and weaknesses. The SPM grew out of the Holiness movement and shared the urgency, which made faith missions successful, but also was the SPM's weakness, as it suffered from ill-preparedness. The SPM innovatively gathered together single women from the nobility in a community of service for missions under its chairman, Pastor Theodor Ziemendorff (1837-:1912). / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

The aim of the diploma thesis is to bring information about Polish famous composers after Chopin. The work contains an overview of life, work, and describes individual examples of piano and composer work. We look at the styles and character of Polish pianists together in selected parts of the compositions