Vergleichsweise wenige Texte in den Printmedien beschäftigen sich mit Allergie als Gegenstand öffentlichen Interesses. Deshalb untersucht die Dissertation die Darstellung von Allergien in Lifestyle-Magazinen im englisch- und amerikanischsprachigen Raum. Die vorliegende Arbeit befasst sich mit der Verbreitung von medizinischem Wissen durch die Medien. Sie zeigt, ob und wie die Medien zu Aufklärung und Information über Krankheiten, deren Relevanz, Diagnostik und Therapie, beitragen. Sie geht dabei besonders auf den Bedeutungsbereich von Wörtern ein, die als Metaphern benutzt werden. Das Fundament der Überlegungen bildet der Essay "Illness as Metaphor" von Susan Sontag, in dem sie die Darstellung von Krankheiten und die Benutzung von Stereotypen abhandelt und Fragen, die im Zusammenhang mit Krankheit als sozialer und kultureller Angelegenheit stehen, aufwirft. Um den populärwissenschaftlichen Diskurs der analysierten Artikel in dieser Arbeit zu verstehen, wurde die von Jürgen Link entwickelte Diskursanalyse herangezogen, die sich eng an die Diskurstheorie Foucaults anlehnt. Die semiotischen Deutungsansätze werden mit Hilfe der Untersuchungen von Roland Barthes erklärt. Ziel der Arbeit ist es zu zeigen, wie die verschiedenen Diskurse ineinander greifen, welcher Mechanismus sich dahinter verbirgt und wo Ansatzpunkte für eine sachgerechte publizistische Behandlung des Themas liegen. Der Nutzen von Metaphern in der Beschreibung von Krankheiten liegt darin, dass sie kollektive Gefühlslagen ansprechen und den Denkraum des Möglichen erweitern. Dieser Aspekt ist besonders wichtig, da das Wort Allergie zu einer praktischen und populären Metapher für eine Reihe persönlicher, beruflicher oder politischer Antipathien geworden ist. Obwohl allergische Erkrankungen in der modernen Welt immer häufiger auftreten, räumen ihnen die Medien noch nicht den Platz ein, den sie -- auch ausgehend von der volkswirtschaftlichen Bedeutung der Erkrankungen -- dringend haben müssten. ; Only a few print media focus on allergies as a matter of public interest. For this reason the dissertation analyzes the presentation of allergies in English and American lifestyle magazines. This thesis examines the propagation of medical knowledge via the media. It shows if and how the media contribute to health education and information about illness, its relevance, diagnostic investigation as well as therapy. The main focus is on those words which are used as metaphors. They represent an important subject of Susan Sontag''s essay "Illness as Metaphor" which demonstrates the presentation of illness, the use of stereotypes and thus raises issues about illness being a social and cultural matter of interest. To understand the popular scientific discourse of this dissertation Jürgen Links'' discourse analysis is being used which follows closely Foucault''s theory. The semiotic interpretation is supported by the theories developped by Roland Barthes. This dissertation aims to show how the different discourses intertwine, to bring to fore the underlying mechanisms as well as an appropiate journalistic approach. The benefit of using metaphors when describing illness is that the collective state of mind is addressed and thus the range of thinking will be broadened. This aspect is especially important because the word allergy became a convenient and popular metaphor for a number of personal, professional or political aversions. Although allergies are dramatically on the raise in the modern world, their significance is not recognized yet by the media in their complexity as it should be the case, especially against the backdrop of the economic relevance of that illness
The author uses microhistory to understand working class and working-class culture. The major drawbacks for microhistorical research are the small number of authentic primary sources from the lower social classes in the nineteenth century and the frequent political manipulation of sources related to the history of the working class and its interpretation in the twentieth century. The current state of research into themes using microhistorical methodology demonstrates a lack of thorough methodological debate and exposes prob- lems within Czech historiography. It is from this frame of reference that the author analyses the historiography of the past decades and suggests possible trends for microhistorical research. The article makes a number of references to works from Czech historical studies using microhistorical methods in working-class contexts. ; The author uses microhistory to understand working class and working-class culture. The major drawbacks for microhistorical research are the small number of authentic primary sources from the lower social classes in the nineteenth century and the frequent political manipulation of sources related to the history of the working class and its interpretation in the twentieth century. The current state of research into themes using microhistorical methodology demonstrates a lack of thorough methodological debate and exposes prob- lems within Czech historiography. It is from this frame of reference that the author analyses the historiography of the past decades and suggests possible trends for microhistorical research. The article makes a number of references to works from Czech historical studies using microhistorical methods in working-class contexts.
Scientific Colloquium from 18 to 21 June 1992 in Weimar at the University of Architecture and Construction on: 'Architecture and power' ; Wissenschaftliches Kolloquium vom 18. bis 21. Juni 1992 in Weimar an der Hochschule für Architektur und Bauwesen zum Thema: 'Architektur und Macht'
Schamkultur und Schuldkultur. Revision einer Theorie Die wissenschaftliche Debatte zu Schuld- und Schamkulturen nimmt ihren Anfang mit den kulturvergleichenden Studien von Ruth Benedict und Margaret Mead in der Mitte des 20. Jahrhunderts. Doch werden die Kategorien der Schuld- und Schamkultur bald aus politischen und systematischen Gründen ad acta gelegt. Die vorliegende Arbeit unternimmt den Versuch, sie im Rahmen einer Typologie so zu modifizieren, dass letztere ein sinnvolles heuristisches Instrument zur Interpretation von Schuld- und Schamphänomenen sowie ihrer jeweiligen sozialen Kontexte darstellt. Diesem Vorhaben liegt die These zugrunde, dass sich in modifizierten Kategorien von Schuld- und Schamkulturen sowohl eine theoretisch stringente Differenzierung von Schuld und Scham als universale Phänomene wie auch die Tatsache erfassen lässt, dass Schuld und Scham kulturspezifisch zu unterscheidende Aspekte in Abhängigkeit von bestimmten, soziologisch beschreibbaren Konturen kultureller Kontexte aufweisen. Dazu werden in einem ersten Schritt ausgewählte soziologische, psychologische, anthropologische und philosophische Konzepte und Differenzierungen von Schuld und Scham untersucht. In diesem Spektrum an Positionen fällt auf, dass Scham nahezu ausnahmslos als soziales Phänomen, als Scham vor dem Anderen dargestellt wird. Damit durchzieht diesen Begriff von Scham ein Zug von Heteronomie. Dies lässt sich ebenso für das vorherrschende Verständnis von Schuld nachweisen: auch die internalisierten Maßstäbe des scheinbar individuellen Gewissens erhalten den analysierten Konzepten zufolge ihre Autorität selbstverständlich von einem Anderen her, sei dieser Andere die Eltern, die Gesellschaft oder ein Gott. In anthropologischer Hinsicht wird in diesen Konzepten von Schuld und Scham mithin die (wenn auch begrenzte) Fähigkeit zu moralischer Autonomie, d.h. die Fähigkeit des Subjekts, Normen und Werte selbst zu verantworten und sich selbst als deren legitimierende Instanz zu betrachten, als Komplement zur Integrations- und Bindungsfähigkeit des Menschen und damit die Möglichkeit, sich vor sich selbst zu schämen, systematisch nicht oder zu wenig berücksichtigt. Auf einen zweiten blinden Fleck macht die Untersuchung der Debatte zu Schuld- und Schamkulturen aufmerksam. Schuldkulturen wurden über das Kriterium der Dominanz von Schuld, Schamkulturen über das der Scham definiert. Dies verstellt den Blick dafür, dass Schuld und Scham nicht nur universale Aspekte, sondern auch kulturspezifische Züge tragen und daher beide – in je spezifischen Varianten – sowohl in Schuld- als auch in Schamkulturen in einem spezifischen Konnex zueinander stehend zu erwarten sind. Diese These wird in dem Entwurf einer Typologie von Schuld- und Schamkulturen ausformuliert. In anthropologischer Hinsicht versucht diese Typologie, die Konzepte so zu konturieren, dass sowohl Bindung als auch Autonomie als menschliche Grundbedürfnisse und Vermögen Berücksichtigung finden. Als soziologisches Kriterium der Differenzierung von Schuld- und Schamkulturen schlägt sie eine Kollektivorientierung versus einer Priorisierung des Individuums vor dem Kollektiv vor. Es wird also die These vertreten, dass Gruppen als strukturprägendem Wert entweder dem Schutz, der Integration, der Harmonie der Gruppe als Gemeinschaft höchste Priorität zuschreiben oder dem Individuum als Ideal nahelegen, dass es sich in Autonomie entwickelt, sich individualisiert. Eine Schuldkultur wird, so die Typologie, über das Kriterium der "Individualisierung" bzw. Autonomieorientierung und eine Schamkultur über das der Orientierung des Individuums auf das Kollektiv hin definiert. Die Konsequenzen für das Selbstkonzept des Individuums und das im jeweiligen kulturellen Kontext zu erwartende Verständnis von Moralität werden ausgelotet. Ebenso wird die Frage diskutiert, welche Verhältnisbestimmung von Schuld und Scham sich aus der Logik der Typologie ergibt. ; Shame culture and guilt culture. Reconsidering a theory The academic debate on shame and guilt cultures was first initiated in the middle of the 20th century through the comparative ethnographic studies of Margaret Mead and Ruth Benedict. But the categories of shame and guilt culture disappeared soon after for political and systematic reasons. The present dissertation tries to modify the categories in the framework of a typology, so that the latter may function as a helpful heuristic instrument for the interpretation of phenomena of guilt and shame within their respective social context. For it is assumed that, first, the modified categories of shame culture and guilt culture allow the emotions of shame and guilt to be differentiated precisely as universal phenomena. Second, their culturally specific aspects can be pointed out and understood particularly with regard to their dependence on the specific describable sociological characteristics of their cultural context. The study first analyses selected sociological, psychological, anthropological and philosophical concepts and their differentiation of shame and guilt. It appears that - with very few exceptions - shame is considered to be a social phenomenon occurring exclusively in the face of the other. Therefore, shame includes some sort of heteronomy. The same proves true for the dominant concept of guilt: even the norms of the seemingly individual conscience count because they are internalized from external authorities such as parents, society or in religious adherence. The author asserts that considering the concepts of shame and guilt from an anthropological point of view, moral autonomy, which can be viewed as a complement to the human ability of integration and bonding, is systematically neglected. Autonomy is defined as the (limited) ability of the subject to account for its own norms and values and to take itself to be the legitimizing authority in this question. Neglecting autonomy, the examined concepts do not take into account that a person might also be ashamed "in the face of herself" without any other person being present in this situation, not even in her mind. Having studied the debate on guilt and shame cultures, the author points to a second desideratum. The dominance of either guilt or shame has been considered the defining criterion of either guilt cultures or shame cultures. As a consequence, the cultural specificity of shame and guilt, as well as the possibility that they occur in combination in certain culturally specific relationships, has been overseen. This thesis is elaborated in a typology of guilt and shame cultures which aims at taking seriously the anthropological abilities and necessities both of autonomy on the one hand and bonding on the other hand. The author proposes to presume a normative orientation towards the collective for shame cultures and the individual being prioritized before the collective in guilt cultures. Thus, groups are considered either to give top priority to the protection, integration, and harmony of the group as a community, or to encourage the individual to develop its autonomy and, thus, to individualize. This "individualization" towards autonomy characterizes, according to the typology, a guilt culture, while the orientation of the individual towards the collective is proposed as the defining criterion of a shame culture. The consequences concerning the self-concept of the individual and the concept of morality are considered, as well as the question of how shame and guilt might be related to each other in each type of cultural context.
Contemporary History is always part of a historical culture, part of a society's mindset. This article reflects the rise, establishment and changes of this discipline in Austria in a "post-catastrophic" situation after 1945. It is shown what phases of politicisation and attempts of instrumentalisation there have been, how research topics have changed and what methodological turns can be identified. This article is structured as follows: 1. Contemporary History as "post-catastrophic" historical mindset; 2. The origins of Austrian contemporary history as "coalition historiography"; 3. Contemporary history as "political enlightment" program, 4. Contemporary history as historical social science; and 5. Postmodern parallelism: engagement and "historization", empathy and "visual turn". ; Wiederabdruck von: Botz, Gerhard. 1991. Zeitgeschichte in einer politisierten Geschichtskultur. Historiographie zum 20. Jahrhundert in Österreich. In Geschichtswissenschaft vor 2000. Perspektiven der Historiographiegeschichte, Geschichtstheorie, Sozial- und Kulturgeschichte. Festschrift für Georg G. Iggers zum 65. Geburtstag, hg. v. Konrad H. Jarausch, Jörn Rüsen und Hans Schleier, 299-328. Hagen ; Reprint of: Botz, Gerhard. 1991. Zeitgeschichte in einer politisierten Geschichtskultur. Historiographie zum 20. Jahrhundert in Österreich. In Geschichtswissenschaft vor 2000. Perspektiven der Historiographiegeschichte, Geschichtstheorie, Sozial- und Kulturgeschichte. Festschrift für Georg G. Iggers zum 65. Geburtstag, hg. v. Konrad H. Jarausch, Jörn Rüsen und Hans Schleier, 299-328. Hagen
Die vorliegende Arbeit beschäftigt sich mit der archaischsten ungarisch(sprachig)en Ethnie, den Moldauer Tschangos, die in der nordöstlichen Provinz Rumäniens, der Moldau leben. Der 1. Hauptteil der Arbeit besteht aus der Untersuchung und Aktualisierung des gesamten Wortschatzes des Nordtschango-Wörterbuches von Yrjö Wichmann. Das 1936 erschienene Wörterbuch von Yrjö Wichmann spiegelt den Sprachzustand des nördlichen Tschango-Dorfes Szabófalva (rum. Sãbãoani) von 1907 wider. 100 Jahre nach der 1906/07 erfolgenden Materialsammlung Wichmanns führte ich in Szabófalva nun in den Jahren 2005 und 2006 Feldforschungsarbeiten durch, um herauszufinden, was vom damaligen Wortschatz noch erhalten geblieben bzw. bekannt ist. Um der Frage nachgehen zu können, inwieweit das Verschwinden eines Wortes vom Zufall bestimmt ist bzw. welche Gesetzmäßigkeiten einen derartigen Prozess auszeichnen, wurde u.a. der Sprachatlas der Moldauer Tschango Mundart (Szabó T. Gálffy Márton 1991; Materialsammlung: 1949-1952; Kontrolluntersuchung: 1969) zu Rate gezogen. Anhand der dort verzeichneten Szabófalver Belege konnte in einer Art Zwischenbilanz angegeben werden, welche Wörter ca. 50 Jahre nach dem Aufenthalt Wichmanns in Szabófalva noch bekannt waren bzw. welche schon zum damaligen Zeitpunkt verschwunden sind. Der 2. Hauptteil der Arbeit besteht aus der Untersuchung des rumänischen Einflusses auf die freie, ungebundene Rede der zweisprachigen Moldauer Ungarn anhand der Aufarbeitung des Dokumentarromans Hát én hogyne síratnám von József Gazda (1993). Weitere Zielsetzungen dieses Teiles der Arbeit bestanden in der Untersuchung der Stärke bzw. des Stärkegrades der rumänischen Sprache in allen drei Tschango-Dialektgruppen (nördlicher, südlicher und Székler Tschango-Dialekt), der Darstellung von eventuellen Unterschieden in den einzelnen Dialektgruppen mitsamt einer Herausarbeitung der Gründe für diese Unterschiede in der Stärke des rumänischen Einflusses. ; The Moldavian Csángós are an archaic, Hungarian ethnic group living in Moldavia, an eastern province of Romania. The present thesis consists (now) of two main parts: The first main part contains the analysis and actualization of the Csángó dictionary from Yrjö Wichmann. The Finnish linguist Wichmann collected between 1906 and 1907 dialectic data respectively vocabulary in Szabófalva/Sãbãoani, the centre of the Northern Csángós. Almost a century later, we want to find out, how many percent of the vocabulary of that time is still known. On the basis of the Atlas of the Moldavian Csángó Dialect we can furthermore figure out, which words were still known respectively already unknown in this community in the 1950s. The second main part (again) contains the exploration of the influence of Romanian in Moldavian Hungarian-Romanian bilingual speakers utterances at the lexical, semantic and grammatical levels on the basis of the (text)corpus of the documentary novel from József Gazda. Among the Romanian-based contact phenomena we pay special attention to the loanwords, calque constructions and code switching. One aim of this part of the dissertation is furthermore to give an account of the differences among the Northern, Southern and Székely-type Csángó groups in terms of the intensit of Romanian influence.
Women's History has achieved visible presence in the academy and an influence to European Women's Studies. Early feminist scholarship was directly connected with politics. Thirty years later we have to recognize an unbridged gap between social movements and sophisticated scholarship. The article deals with questions resulting from the distance between a master (academy) and a mistress (women's movement). Women's History as a field of historical analysis is more than Contribution History. lt stresses the discussion of methodological and analytical tools. The main points have been gender as a useful category to study the system of gender relations (Joan W. Scott) and a conceptual framework for dealing with differences among women (Gerda Lerner). ; Women's History has achieved visible presence in the academy and an influence to European Women's Studies. Early feminist scholarship was directly connected with politics. Thirty years later we have to recognize an unbridged gap between social movements and sophisticated scholarship. The article deals with questions resulting from the distance between a master (academy) and a mistress (women's movement). Women's History as a field of historical analysis is more than Contribution History. lt stresses the discussion of methodological and analytical tools. The main points have been gender as a useful category to study the system of gender relations (Joan W. Scott) and a conceptual framework for dealing with differences among women (Gerda Lerner).
Herrschaftsmythen können als spezifische Gestaltungselemente einer Organisationskultur interpretiert werden. Sie waren in den frühneuzeitlichen Systemen Mittel des politischen Zusammenwirkens, gerichtet auf Integration und Definition der jeweiligen Organisation. Gegenstand der Untersuchung sind neun frühneuzeitliche Mythen, darunter der Roi Soleil, Neues Israel und Wilhelm Tell. Hinterfragt wurden wahrgenommene Ähnlichkeiten zwischen den neun Mythen, deren integrative und revolutionäre Muster sowie die unterschiedlichen Grade der Integration und Definition innerhalb der verwandten politischen Systeme. Tatsächlich bestätigen sich durch die Befragung die Auffassungen, dass das sehr integrative Muster eines Mythos und sein hoher Grad kollektiver Orientierung mit einem republikanischen politischen Kontext korrespondieren. Hauptsächlich das integrative Muster führte zu signifikanten Wirkungen der politischen Integration. ; Creating a myth was an often used and seemingly successful strategy of early modern sovereigns and power-bearing social elites to legitimate their claim on government and to establish a mechanism, which created collective identity. Through myths, the sovereign's predestination to rule could have probably been communicated in an easy and understandable manner. Viewing early modern political systems as organizations, the organizational-culture-approach shows, that myths of power have been specific appearences of organizational culture and explains, that they worked as means of political coordination, raising both integration and definition of the organization. In order to get some quantitative information about the characteristics of nine early modern myths of power and their respective effects, the instrument of expert interrogation was tested. Undergraduate students with specific knowledge in early modern myths and their political context were asked to evaluate within a structured questionnaire their pairwise perceived similarity between myths, the degrees of collective orientation, revolutionary and integrative design of the myths and the degrees of integration and definition within the affiliated political systems. This data was used to construct a graphical representation of myths via multidimensional scaling and to test the impact of mythological characteristics on degrees of integration and definition of the respective political systems. Following the experts' perceptions, it was both the very integrative design of a myth and its high degree of collective orientation, which corresponded with a republican political context. But it was mainly the integrative design, that yielded significant effects on political integration.
This essay presents and analyzes an exhibition on "Law's Pluralities." The exhibition was an integral part of the academic conference Law's Pluralities: Cultures/Narratives/Images/Genders that was held at the University of Giessen in 2015. It explains relevant curatorial decisions and discusses contemporary artistic positions involved in dealing with the pluralities of law and legal cultures. Further, the essay examines strategies for visualizing, interrogating, and subverting the law and legal practices. Some of the artworks documented in the exhibition challenge the increasing use of surveillance practices in public spaces and question the legal framework of these practices. These works make use of privacy legislation to open up surveillance systems' otherwise closed circuits to the public. Alternatively, they question their authority by reclaiming spaces under surveillance as stages for performative interventions. Still other works focus on the concrete, written nature of law, and propose alternative visualizations and readings of legal texts and symbols. The essay argues that artistic works represent powerful means for uncovering the pluralities of law as cultural constructions.
We examine peer effects in welfare use among immigrants to Sweden by exploiting a governmental refugee placement policy. We distinguish between the quantity of contacts – the number of individuals of the same ethnicity – and the quality of contacts – welfare use among members of the ethnic group. OLS regressions suggest that both these factors are positively related to individual welfare use. Instrumental variables estimations yield the conclusion that only the quality of contacts matter. An increase of the fraction of the ethnic group on welfare by 10 percent raises the individual probability of welfare use by almost 7 percent.
Against the backdrop of the prominent 'German' understanding of »Bildung und Kultur«, the article looks at a constellation in German-Austrian (political as weil as scientific) discourse, where the concept of culture was closely related to an idea of Empire. The structure and signification of this »neo-josephine« understanding of culture are explored in two dimensions. In the genealogical perspective, the role of the foundation of an Empire of Austria in 1804 and its 'secular' reinterpretations in patriotic appeals for political reform after 1848 are pointed out. The second dimension refers to the political value of the concept: Both notions, culture and Empire, could weil be turned against national movements threatening Austria's political unity. Moreover, a universalist, naturalist and non-national understanding of culture - drawing on the wide, post-Enlightenment meaning of the concept - promised a reconciliation of German-Austrian split loyalties. ; Against the backdrop of the prominent 'German' understanding of »Bildung und Kultur«, the article looks at a constellation in German-Austrian (political as weil as scientific) discourse, where the concept of culture was closely related to an idea of Empire. The structure and signification of this »neo-josephine« understanding of culture are explored in two dimensions. In the genealogical perspective, the role of the foundation of an Empire of Austria in 1804 and its 'secular' reinterpretations in patriotic appeals for political reform after 1848 are pointed out. The second dimension refers to the political value of the concept: Both notions, culture and Empire, could weil be turned against national movements threatening Austria's political unity. Moreover, a universalist, naturalist and non-national understanding of culture - drawing on the wide, post-Enlightenment meaning of the concept - promised a reconciliation of German-Austrian split loyalties.
This paper discusses audiovisual assistance, a form of development aid that focuses on the production and distribution of cultural and entertainment media such as fictional films and TV shows. While the first audiovisual assistance program date back to UNESCO's International Fund for the Promotion of Culture in the 1970s, the past two decades have seen a proliferation of audiovisual assistance that, I argue, is related to a growing concern for culture in post-2015 global development agendas. In this paper, I examine the aims and motivations behind the EU's audiovisual assistance programs to countries in the Global South, using data from policy documents and semi-structured, in-depth interviews with Program Managers and administrative staff in Brussels. These programs prioritize forms of audiovisual content that are locally specific, yet globally tradable. Furthermore, I argue that they have an ambivalent relationship with traditional notions of international development, one that conceptualizes media not only as a means to achieve economic development and human rights aims, but as a form of development itself.
The article argues an extension of "intended applications" of present day radical constructivism to the domain of historical sciences. After a brief presentation of constructivism's core theory of "observing observations", a long exposition is undertaken in which central historical notions like "memory", ,,remembering" or ,,forgetting" are re-defined and adapted to the overall constructivist framework. Further extensions of the notion of memory to the societal level are made, for instance, the new notion of "politics of memory" will be introduced which, hopefully, will offer new insights into the interplay between the physical infrastructures of, horribile dictu, ,,information bases", ,,knowledge utilizations" and the steering mechanisms of societal sub-systems, primarily, but not exclusively, of the economic system. ; The article argues an extension of "intended applications" of present day radical constructivism to the domain of historical sciences. After a brief presentation of constructivism's core theory of "observing observations", a long exposition is undertaken in which central historical notions like "memory", ,,remembering" or ,,forgetting" are re-defined and adapted to the overall constructivist framework. Further extensions of the notion of memory to the societal level are made, for instance, the new notion of "politics of memory" will be introduced which, hopefully, will offer new insights into the interplay between the physical infrastructures of, horribile dictu, ,,information bases", ,,knowledge utilizations" and the steering mechanisms of societal sub-systems, primarily, but not exclusively, of the economic system.
Research into the connection, the correlation and the process of development of cultural and mental components of past societies offers an important contribution to a better understanding of the historical process. lt shows that nothing in history talks by itself. Even something apparently evident like culture is determined by a mental horizon which has to be analysed, if we intend to grasp the cultural process. On the other hand, mentality is only perceptible by the mediation of cultural categories, which, themselves, are again tied to a social, economic and political reality. Every analysis must be aware of such networks. Each reification of a singular of those dimensions can only lead to an illusion of knowledge. And often it seems to be the illusion of elites determining such reifications. The author lays particular emphasis on the discussion of ,popular culture', being more or less a product of the culture of elites. He postulates an open working modell of historical reality, being aware of historicity and dealing with the dimensions of society as components and parts of a whole, but never as independent fields. ; Research into the connection, the correlation and the process of development of cultural and mental components of past societies offers an important contribution to a better understanding of the historical process. lt shows that nothing in history talks by itself. Even something apparently evident like culture is determined by a mental horizon which has to be analysed, if we intend to grasp the cultural process. On the other hand, mentality is only perceptible by the mediation of cultural categories, which, themselves, are again tied to a social, economic and political reality. Every analysis must be aware of such networks. Each reification of a singular of those dimensions can only lead to an illusion of knowledge. And often it seems to be the illusion of elites determining such reifications. The author lays particular emphasis on the discussion of ,popular culture', being more or less a product of the culture of elites. He postulates an open working modell of historical reality, being aware of historicity and dealing with the dimensions of society as components and parts of a whole, but never as independent fields.
Der C.H.Beck-Verlag will den nach einem NS-Juristen benannten BGB-Kurzkommentar "Palandt" nicht umbenennen, weil so "die Geschichte der Entstehung des Werks präsent bleibt und auch in Zukunft Anlass zur Reflexion bietet". Auf Täter verweisende Stolpersteine pervertieren die Idee des Opfergedenkens durch Stolpersteine. Sie sind historische Fußnoten im bleiernen Getriebe des Weiter-so. In der Beibehaltung der Namensgebung des Kurzkommentars kommt eine Traditionslinie der deutschen Rechtswissenschaft zum Ausdruck, die nahtlos an den Nationalsozialismus anknüpft. Erst eine Tilgung des Namens Palandt macht mit dieser Politik des zustimmenden Schweigens Schluss.
