Kreuz und Hakenkreuz.In den dreißiger Jahren des zwanzigsten Jahrhunderts treffen mit dem Symbol des Christentums und der Swastika zwei Symbole aufeinander, die für eigentlich höchst unterschiedliche und gegensätzliche Weltanschauungen stehen. Warum und in welcher Art und Weise ein Miteinander oder gar eine Symbiose beider Kreuze sich entwickelte, soll zentraler Aspekt dieser Arbeit sein. So unterschiedlich die völkisch-nationale Bewegung und das nationale protestantische Christentum doch waren, im Hitler'schen Antisemitismus und dem Antijudaismus der nationalen Christlichen Bewegungen hatten sich ein fatales Zwillingspaar gefunden. / Aim of this termpaper was to analyse the circumstances of the "unholy alliance" of the protestant church and the NAZI-Movement in the 1930s.

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In the Austrian-Hungarian, ethnically German gymnastic unions of "Deutscher Turnerbund" and "Turnkreis Deutsch-Österreich", between the late 1880s and 1918 there was an officially propagandized set of racial, nationalistic and religiously-ethical opinions known in the German literature as the "völkische Weltanschauung". This propaganda was also seen after the World War I in the Austrian union of "Deutscher Turnerbund 1919", in the union of "Deutscher Turnverband" which used to exist in the Czechoslovakia and in some segments of the German union of "Deutsche Turnerschaft". Using the newest search results, archival sources and until now predominantly ignored literature (e.g. unions periodicals, educational booklets and novels), this dissertation applies the analytic-synthetic and comparatively orientated method to answer the questions, which ideas the "völkische Weltanschauung" was consisted of, who formulated them and how they have been developed over time. Special attention is payed to the principles and effectiveness of the educational institutions (the so- called institution of the "Dietwarte"), fiction literature, periodicals and festivities in the process of the indoctrination of the young and old gymnasts. For the breadth of themes and the distinction between the official unions...

La vie et l'oeuvre de Howard Zinn cristallisent un ensemble de dynamiques contradictoires. Issu d'une génération marquée par la Grande Dépression et la Seconde Guerre mondiale, il deviendra - à la différence d'autres figures publiques de sa génération - une figure phare de la nouvelle gauche et de son pendant historiographique, la nouvelle histoire sociale. Hissé ainsi au rang d'intellectuel engagé suite aux mouvements sociaux des années 1960, il reste pourtant influencé par la Weltanschauung de son temps. Or loin d'être une trajectoire atypique au sein de sa classe d'âge, un tel parcours permet d'éclairer autrement les comportements collectifs de cette génération, notamment en permettant de s'extraire d'une grille de lecture encore largement axée sur des identités culturelles spécifiques. A ce titre, il permet une relecture des générations intellectuelles aux Etats-Unis associant des communautés trop souvent dissociées selon une approche idéologique plus inclusive.

Zugl.: Tübingen, Habil.-Schr., 2007.

Nous proposons de lire l'oeuvre de Georg Simmel comme un effort de détermination d'une idée de culture adéquate à une modernité dominée par des processus d'objectivation et de fonctionnalisation, et où s'observe partout la « discordance » entre la « culture subjective » et la « culture objective ». Simmel n'est pas seulement un Kulturkritiker, qui s'arrêterait à la description de ce problème, mais un philosophe de la culture, qui cherche à déterminer la structure ontologique et axiologique du problème et à le résoudre. Cet effort se présente comme l'accomplissement d'un programme théorique, nommé « relativisme », et que nous rebaptisons « relationnisme philosophique ». Ce relationnisme voudrait, après avoir rendu compte de la validité propre aux formations culturelles – dans la forme d'une théorie de la valeur et de l'esprit objectif –, l'élever à une validité de second ordre, individuelle et vivante : à la forme de la culture individuelle. Ce faisant, le relationnisme se constitue en « concept cosmique » de philosophie, non sous la forme d'un système, mais d'une métaphysique fonctionnelle, tandis que l'opposition statique du sujet et de l'objet est dépassée en direction d'une « objectivation du sujet » et d'une « désubjectivation de l'individuel ». / We suggest reading Georg Simmel's work as an endeavor to determine an idea of culture that is suitable to a modernity dominated by objectivation and functionalization processes, and where one can observe the "discrepancy" between the "subjective culture" and the "objective culture". Simmel is not only a Kulturkritiker, who would merely describe this problem, he is also a philosopher of culture, who seeks to determine the ontological and axiological structure of the problem and solve it. This effort appears as the fulfillment of a theoretical program known as "relativism", which we rename "philosophical relationism". This relationism, after having accounted for the specific validity of the cultural formations - within the form of a theory of value and objective spirit -, aims at promoting it to a second order validity, individual and alive, that is: to the form of individual culture. Thus, relationism constitutes itself as a "cosmic concept" of philosophy, which doesn't take the form of a system, but that of a functional metaphysics, while the static opposition between the subject and the object is outmatched towards an "objectivation of the subject" and a "desubjectivation of the individual".

The ability to view the world from multiple perspectives is essential for tackling complex, interconnected challenges. Yet conventional academic structures are designed to produce knowledge through ever-increasing specialization and compartmentalization. This fragmentation is often reinforced by tacit dualistic assumptions that prioritize linear thinking and abstract ways of knowing. Though the need for integrated approaches has been widely acknowledged, effective techniques for transcending disciplinary boundaries remain elusive. This thesis describes a practical strategy that uses immersive visualizations to cultivate transdisciplinary perspectives. It develops an enactive approach to cosmography, contending that processes of visualizing and interpreting the cosmos iteratively shape ‘views’ of the ‘world.’ The archetypal trope of the heavenly sphere is examined to demonstrate the significance of its interpretations in this history of ideas. Action research and mixed methods are employed to elucidate the theoretical considerations, cultural relevance, and practical consequences of this approach. The study begins with an investigation into the recurring appearance of the heavenly sphere across time, in which its embodied origins, metaphorical influence, and material embodiments are considered. Particular attention is given to how cosmographic tools and techniques have facilitated imaginary ‘flights’ through the heavens, from the ecstatic bird’s eye view of the shaman to the ‘Archimedean point’ of modern science. It then examines how these cosmographic practices have shaped cosmological beliefs and paradigmatic assumptions. Next, the practical utility of this approach is demonstrated through the development of cosmographic hermeneutics, a technique using visual heuristics to interpret cosmic models from transdisciplinary world views. Finally, the performative practice of cosmotroping is described, in which cosmographic hermeneutics are applied to re-imagine the ancient dream of the transcendent ‘cosmic journey’ within immersive vision theaters. This study concludes that the re-emergence of the heavenly sphere within the contemporary Digital Universe Atlas provides a leverage point for illuminating the complexity of knowledge production processes. It is claimed that this research has produced a practical strategy for demonstrating that the ultimate Archimedean point is the ability to recognize the limits of our own knowledge, a crucial first step in cultivating much-needed multi-perspectival and paradoxical spherical thinking.

Kreuz und Hakenkreuz.In den dreißiger Jahren des zwanzigsten Jahrhunderts treffen mit dem Symbol des Christentums und der Swastika zwei Symbole aufeinander, die für eigentlich höchst unterschiedliche und gegensätzliche Weltanschauungen stehen. Warum und in welcher Art und Weise ein Miteinander oder gar eine Symbiose beider Kreuze sich entwickelte, soll zentraler Aspekt dieser Arbeit sein. So unterschiedlich die völkisch-nationale Bewegung und das nationale protestantische Christentum doch waren, im Hitler'schen Antisemitismus und dem Antijudaismus der nationalen Christlichen Bewegungen hatten sich ein fatales Zwillingspaar gefunden. / Aim of this termpaper was to analyse the circumstances of the "unholy alliance" of the protestant church and the NAZI-Movement in the 1930s.

Paradoxically, Karl Jaspers’ coming into his own in philosophy occurred in a book that has psychology in its title, namely Psychologie der Weltanschauungen (PdW) rendered in English: Psychology of worldviews. Similarly paradoxical is the fact that Jaspers rejected any normative content yet the book is full of normative stances, in favor of Bildung, of thinking, of knowledge and of intensity – the latter endorsing enthusiasm in science, communication, life and love, based on values that refer to the transcendent. Simultaneously, PdW is a very classical German philosophy book, that is based on Hegel, Dilthey and Kant, yet Jaspers linked them to enthusiastic thinkers such as Nietzsche and Kierkegaard and was opening thus the way to existence philosophy (Jaspers, Heidegger and the later French tradition of Sartre and Camus and others).:1. The term worldview 2. The term psychology of worldviews 3. The structure of Jaspers’ Psychologie der Weltanschauungen 4. Central concepts of Jaspers’ Psychologie der Weltanschauungen 5. A current perspective from psychology 6. References / Paradoxerweise fand Karl Jaspers' Selbstverwirklichung in der Philosophie in einem Buch statt, das Psychologie im Titel trägt, nämlich Psychologie der Weltanschauungen (PdW) in englischer Übersetzung: Psychology of worldviews. Ähnlich paradox ist die Tatsache, dass Jaspers jeglichen normativen Inhalt ablehnte, und dennoch ist das Buch voller normativer Haltungen, zugunsten der Bildung, des Denkens, des Wissens und der Intensität – letzteres befürwortet die Begeisterung für Wissenschaft, Kommunikation, Leben und Liebe, basierend auf Werten, die sich auf das Transzendente beziehen. Gleichzeitig ist PdW ein sehr klassisches deutsches Philosophiebuch, das auf Hegel, Dilthey und Kant aufbaut, Jaspers verband sie jedoch mit begeisterten Denkern wie Nietzsche und Kierkegaard und öffnete so den Weg zur Existenzphilosophie (Jaspers, Heidegger und die spätere französische Tradition von Sartre und Camus und anderen).:1. The term worldview 2. The term psychology of worldviews 3. The structure of Jaspers’ Psychologie der Weltanschauungen 4. Central concepts of Jaspers’ Psychologie der Weltanschauungen 5. A current perspective from psychology 6. References

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