Suchergebnisse

On December 26, 1961, Mao Tse-tung, master and master-mind of the Communist Party of China for the past quarter century, reached the age of sixty-eight. Whileder Altein Peking still appears reasonably durable, he has nevertheless reached the stage in his career where the succession problem may soon pass from the sphere of speculation to that of political reality. Well aware of the intra-party struggle in Moscow following Stalin's death, Mao Tse-tung has already taken steps to avoid internecine strife in China. Practically speaking, he has made his selection.

Zusammenfassung
Dieser Aufsatz stellt Grundgedanken der chinesischen Philosophie vor, die in den chinesischen Kampfkünsten von Bedeutung sind. Er erläutert wie diese die Herangehensweise an das Kämpfen prägen.

This article investigates how Sverrir Sigurdarson, ruler of Norway between 1177 and 1202, is ideologically legitimised as king in the biography Sverris saga. In previous research, the perception that Sverrir is portrayed as a Christian rex iustus has competed with the perception that Sverrir is depicted as a traditional Old Norse warrior king, who gains his legitimacy through his military successes. This article demonstrates that the rex iustus idea is central in the saga when it comes to legitimising Sverrir, and that his seizure of power is also placed in the salvation-historical worldview of the time. Fully in accordance with the way contemporary continental European kings legitimised their claims to power, Sverrir's royal power is justified in the saga through a combination of the notion that God has chosen Sverrir as king and the notion of a line of succession to the throne through paternal blood ties. The article also demonstrates that the saga, like the polemic pamphlet A Speech against the Bishops (Ett tal mot biskoparna), propagates against the perception that the Church is above the royal power and dismisses the Church's excommunication of Sverrir as unjust and invalid.

Des pratiques alternatives comme l'acupuncture, le shiatsu et d'autres formes de massage n'ont de sens que si l'on se réfère à la conception chinoise de l'énergie. L'auteure décrit certains enjeux qui découlent de la confrontation d'une conception orientale de l'énergie avec une culture nord-américaine, et fait ressortir les défis et les vulnérabilités associés au transfert de pratiques orientales en Amérique du Nord. Elle évoque la pratique actuelle de la médecine traditionnelle par des Chinois afin de saisir le champ de référence des praticiens alternatifs d'ici et de mieux contextualiser les attentes des adeptes. Elle conclut sur les aléas d'un transfert culturel qui met en cause deux logiques antagonistes et sur les tribulations de l'indicible énergie.