Suchergebnisse

Der Essay diskutiert einige Aspekte im Verhältnis politisch identifizierbarer Generationen in der BRD. Die gegenwärtige Golf-Generation hat sich früh, ohne die Utopien der Achtundsechziger, der K-Gruppen, der Parteien und Gewerkschaften auf "Durch- und Überblick" eingestellt. Politisch arbeiten und dann auch denken, wie es bei den 68ern hieß, sich auch einmal für etwas zu engagieren, all das ist - trotz Luhmanns Anleitung zum Systemdenken mit seinen Angeboten an ironischer Distanz - bei den Jüngeren nicht hoffähig geworden. Schröder und Rot-Grün sind daher auch nicht wegen ihrer Visionen, allenfalls wegen einiger Ideen gewählt worden. Die Attraktion von Schröder beruht auf seiner Gabe, eine immer alltäglichere und kleinteiligere Politik durch seine Person plötzlich wieder mit einem gewissen Glanz versehen zu haben. Die Autorin beschreibt dies so: "Der Mann ist kein Pflichtmensch und kein kalter Strippenzieher; andererseits ist er an persönlicher Macht und Geld und anderen Gratifikationen nach allem, was auch seine schärfsten Kritiker sagen, nicht interessiert. Der Mann tut einfach gern, was er tut." (ICA2)

It is often suggested in contemporary anthropology that Western views of nature are fundamentally different from those in "societies of nature," supposed to conceptualise the environment in non-dualistic terms. The author questions this view by discussing in some detail three different views on nature in Roman Catholic tradition. Firmly rooted in a dualistic worldview, although not as rigid as sometimes assumed, this tradition conceptually separates nature, humankind, and the divine. However, many features assumed to characterise non-Western views of nature, such as animistic beliefs and images of communion with nature, form an integral part of scholarly Roman Catholic thought as well as of popular religious practices. Roman Catholic tradition emerges as a dynamic tradition of ideas which allows the relationships between nature and other domains to be construed in diverse ways. [nature, religion, cosmology, Europe, Christianity]

Because of tensions inherent in the modern position of youth, they have been vulnerable to a variety of deviant patterns. These patterns manifest a spirit of rebelliousness & have taken 3 major forms in US life: delinquency, radicalism & Bohemianism Each has been a subterranean tradition of US youth. The subterranean tradition of delinquency, guided by a celebration of prowess, manifests a spirit of adventure, disdain of work & aggression. The delinquent enterprise consists primarily of victimization & status offenses. Radicalism is guided by an apocalyptic vision, populism, & evangelism. The radical enterprise consists of mundane pol'al activity that to its participants seems extraordinary as a result of unconventional definitions of politics. The Bohemian tradition &beat, its modern manifestation, are committed to romanticism, expressive authenticity & monasticism. Because of the importance of expressive authenticity, Bohemianism has taken 2 major paths, frivolous & morose. The Bohemian enterprise consists of 2 interrelated features, unconventional art &unconventional personal experience. While only a small proportion of youth participates in any of these traditions, many more are vulnerable. That more do not participate & many who do participate return to conventional life seems related to the existence of conventional versions of these traditions. AA.

"Bürgerliche Gesellschaft" heißt seit Aristoteles und bis ins 18. Jahrhundert hinein Bürgervereinigung bzw. Bürgergemeinde, worunter eine Gesellschaft bzw. Gemeinschaft von freien und gleichen "Bürgern" verstanden wird, die einer - in der Regel von ihnen selbst getragenen - Herrschaftsform unterworfen sind. Seit dem 19. Jahrhundert entstand ein zweiter Sprachgebrauch: "Bürgerliche Gesellschaft" bezeichnet nun die Gesellschaft der bürgerlichen Privatleute, die nach den Prinzipien von Freiheit und Gleichheit als Personen und Eigentümer getrennt sind und im liberalen Verständnis keiner Herrschaft von Menschen über Menschen unterliegen. Der vorliegende Beitrag versucht vor diesem historischen Hintergrund zu zeigen, auf welchen Voraussetzungen die bürgerliche Gesellschaft in Deutschland im 19. Jahrhundert beruht. Der historische Blick auf diese vergangene bürgerliche Gesellschaft soll dazu dienen, einerseits spezifische Konstellationen jener früheren bürgerlichen Gesellschaft zu bestimmen und damit andererseits die Frage nach strukturellen Gemeinsamkeiten der bürgerlichen Gesellschaft des 19. Jahrhunderts mit der heutigen Zivilgesellschaft zu ermöglichen. Hierzu werden zwei Fragen gestellt und beantwortet: (1) Was ist Bürgerlichkeit? (2) Welche Bedeutung hat Bürgerlichkeit für die Etablierung, Funktionsfähigkeit und Dauerhaftigkeit zivilgesellschaftlicher Strukturen? Die Ausführungen konzentrieren sich im ersten Teil - in Bezug auf die erste Frage - weitgehend auf den Zeitraum des 19. Jahrhunderts und auf deutsche Beispiele. In der Diskussion über den Stellenwert von Bürgerlichkeit für Zivilgesellschaft wird versucht, das Argument zu verallgemeinern, um die am historischen Beispiel des 19. Jahrhunderts gewonnenen Thesen auch auf die aktuelle Diskussion über Zivilgesellschaft zu beziehen und fruchtbar zu machen. (ICA2)

To what extent are our futures likely to be determined by our traditions from the past? Asian Futures, Asian Traditions is a collection of conference papers by scholars of Asian Studies, who explore the topics of continuity and change in Asian societies through essays in history, politics, gender studies, language, literature, film, performance and music. Recurring among the themes of the book are the invention and reinvention of tradition, nostalgia, issues of national and ethnic identity, colonial heritage, nationalism, 'reform,' and the effects of globalizing economies. Both the power and the precariousness of several Asian economies are revealed in studies of the 'Asian Economic Crisis' of the late 1990s and the conversion of some communist states to 'market socialism.'

The paper traces various extra–biblical strains of tradition concerning the Magi (MT 2,1–12) in Geʿez literature. The Magi (mäsäggǝlan, säbʾa sägäl) are present in various Ethiopic compositions, both translated from other languages and original. The compositions discussed include inter alia apocryphal literature (The life of Adam and Eve, The Miracles of Jesus, The Book of the Birth of Mary, The Miracles of Mary), homiliaries (that for the feasts of Mary, and that for the feasts of the Archangel Raguel), and two commentaries on the Gospel.The tradition, as seen in the texts reviewed, is not consistent, and various stories, sometimes contradicting each other, are told about the Magi. Those strains of tradition which are not of local origin (as are the names of the Magi), come from a number of external sources with roots in early Christian literature. Some elements of this tradition (the Virgin with the Child visible in the star, the origin of the gifts from the Cave of Treasures, Zärädäšt as the ancestor of the Magi, and many thousand men forming their retinue) can be traced back to Syriac apocryphal and exegetical literature.

"Religious Traditions in Politics: Buddhism" published on by Oxford University Press.

This book brings together two scholarly traditions: experts in Roman, Jewish and Islamic law, an area where scholars tend to be familiar with work in each area, and experts in the legal traditions of South and East Asia, which have tended to be less interdisciplinary. The resulting mix produces new ways of looking at comparative law and legal history from a global perspective, and these essays contribute both to our understanding of comparative religion as well as comparative law

Because of tensions inherent in the modern position of youth, they have been vulnerable to a variety of deviant patterns. These deviant patterns manifest a spirit of rebelliousness and have taken three major forms in Amer ican life: delinquency, radicalism, and Bohemianism. Each has been a subterranean tradition of American youth. The subterranean tradition of delinquency, which is guided by a Celebration of prowess, manifests a spirit of adventure, disdain of work, and aggression. The delinquent enterprise consists primarily of victimization and status offenses. Radicalism is guided by an apocalyptic vision, populism, and evangelism. The radical enterprise consists of mundane political activity that, to its participants, seems extraordinary as a result of unconventional definitions of politics. The Bohemian tradi tion and beat, its modern manifestation, are committed to romanticism, expressive authenticity, and monasticism. Be cause of the importance of expressive authenticity, Bohemi anism has taken two major paths, friviolous and morose. The Bohemian enterprise consists of two interrelated features, unconventional art and unconventional personal experience. While only a small proportion of youth participates in any of these traditions, many more are vulnerable. That more do not participate and that many who do participate return to conventional life seem related to the existence of conven tional versions of these traditions.

'South Pacific Oral Traditions' edited by Ruth Finnegan and Margaret Orbell is reviewed.

Gegenstand der Untersuchung sind philosophische Traditionen ökologischen Denkens als Grundlage des Politikverständnisses der Grünen. Der Schwerpunkt liegt hierbei auf dem neuen Element der Umsetzung einer langen historischen Tradition ganzheitlicher Naturphilosophie in praktische Politik und auf der Diskrepanz zur bisherigen Herrschaftspolitik. Schließlich werden aktuelle Einwände gegen das Konzept ökologischer Politik untersucht. Unter Rückgriff auf Plato wird der Unterschied zwischen kurzsichtigen Politikern und politischen Ökologen betont. (ICEÜbers)

My response to Tully's article, "Deparochializing Political Theory and Beyond," suggests that before introducing students in Asia to comparative political thought, including texts from Asian traditions in Political Theory or Philosophy courses, their education needs to first engage in the critical practice of questioning their own "background horizon of disclosure." The background horizon of disclosure that needs questioning certainly is not simply constituted by Asian traditions; despite westernized education, it is also not entirely western, insofar as the society they live in continues to be Asian in various ways, and the adopted western institutions and modes of thought have been modified in practice and interaction with local traditions.

This is the first comprehensive study of how different ethical traditions deal with the central moral problems of international affairs. Using the organising concept of a tradition, it shows that ethics offers many different languages for moral debate rather than a set of unified doctrines. Each chapter describes the central concepts, premises, vocabulary and history of a particular tradition and explains how that tradition has dealt with a set of recurring ethical issues in international relations. Such issues include national self-determination, the use of force in armed intervention or nuclear deterrence, and global distributive justice. Written by leading specialists in the US and UK, this book treats the subject of international ethics in an encyclopaedic way. It allows readers to identify internal tensions within, as well as points of agreement and disagreement between, a wide variety of traditions

First published in 1939, The Anglo-Saxon Tradition puts forward Catlin's view on the power of the Anglo-Saxon Tradition to unite Europe. The book identifies the distinguishing features of this Tradition as respect for personality, liberty, experiment, tolerance, accommodation, democracy, federalism, moralism, and public spirit, and emphasises its role in standing against contemporary totalitarian ideologies. The volume outlines Catlin's plan for the confederation of Anglo-Saxony in relation to what he presents as the central issue for civilisation: the conflict between the ideal of Dominion over Man, and the ideal of Power over Things. The Anglo-Saxon Tradition will appeal to those with an interest in the history of philosophy and the history of political thought.