Suchergebnisse

Title Page; Copyright; Table of Contents; Body; Stefanie Stockhorst: Einleitung. Friedrich Nicolai und die "Freiheit […] von seiner Vernunft in allen Stükken öffentlichen Gebrauch zu machen"; Bibliographie; 1. Quellen; 2. Sekundärliteratur; Sektion I: Literarische Kritik; Frieder von Ammon: Kampfplätze der Literatur. Friedrich Nicolai und die Streitkultur des 18. Jahrhunderts; 1. 1753: Friedrich Nicolai veröffentlicht sein erstes Buch und ruft darin zum Vatermord auf; 2. 1755: Friedrich Nicolai veröffentlicht sein zweites Buch und eröffnet damit einen neuen Kampfplatz

Cover; Vorwort; Inhaltsübersicht; Inhaltsverzeichnis; Abkürzungsverzeichnis; Einleitung. Kultur in Staat und Recht; A. Die Vielschichtigkeit des Kulturbegriffs; I. Kultur als Alltagsbegriff; II. Kultur als Begriff in der Wissenschaft; 1. Der Kulturbegriff als Spektrum zwischen engem und weitem Verständnis; a) Der enge Kulturbegriff; b) Der weite Kulturbegriff; 2. Die Frage der Definitionshoheit; 3. Inhaltliche Korrektive des weiten Kulturbegriffs; a) Der Qualitätsanspruch als zentrale inhaltliche Maßgabe; b) Die Gebote der Offenheit und der Pluralität; 4. Zwischenfazit

Abstract
One of the main concerns of New Institutional Economics is to explain the pervasive existence of inefficient political or economic arrangements. However, quite different explanations of this phenomenon are offered. Some authors consider it a result of formally established rules, others think it is caused by traditional cultural beliefs, yet others ascribe it to evolved social relations. But each of these approaches can only cover part of the truth. In this paper I suggest that societal development and endurance can only be explained if we consider the dynamic interactions between formal, cultural and social institutions. In applying this theoretical framework to the development of the Chinese economy during the past thirty years, I will argue that the special relations between the socialist political system, Confucian familist culture and social relationships namely Guanxi have contributed to the rise and concomitant problems of the Chinese economy. On this basis it might be possible to answer two questions that have troubled scholars for decades: How could the Chinese private economy flourish without well-defined property rights? Why did the Chinese entrepreneurs fail to lead China to further political reform after having achieved huge success on the market?

Becoming Danish/Christian and becoming Muslim are skills that may be acquired in the secularized school system. This study explores how social structure and the politics of identity and knowledge in relation to religion intertwine when recontextualized in the classroom of the Danish comprehensive school post 9-11. Through close readings of what takes place at a classroom level in two Copenhagen schools, Pedagogized Muslimness provides insights into how the Nordic model of comprehensive schooling – in the (post-)welfare state – plays out in daily school life and with what effects. The book provides a deeper understanding of how knowledge is produced in school, and how school operates as an arena for the production and distribution of social difference. The good pupil is the pupil that speaks of her/himself, acting as a subject, or who, by confirming the teacher's organizing of her/himself, accepts being made into an object upon which knowledge can be generated. Particularly overexposed are the pupils, whom the teachers identify as 'Muslim', something which draws on decades of casting this group of children as special objects of – as well as obstacles to – schooling. By the late 1970s and the early 1980s, the children of migrants came to be defined by their parents' relation to the labor market: as 'foreign workers' in often unskilled jobs, associated with rural life and 'traditional family patterns', and characterized by what was seen as their (lack of) language skills. In the course of several moral panics around 'Muslims' and 'Muslim children', this focus has translated into a knowledge formation of culture/religion. The book shows how school-produced Muslimness, in the pedagogized social economy of the classroom, becomes a parameter of social class, higher as well as lower.

This paper presents the articulation of the concept of military culture based on specific contextual factors that contribute to the internal dynamics and interrelations of society and the armed forces. This time, these factors pertain to the value system that forms the basis of national culture, professional ethos, and other elements of military ceremony and rules of conduct that affect group cohesion and a sense of community. In addition, the paper presents theories of civil-military relations that have been used to interpret and analyse some characteristics of military culture. ; Artikulacija koncepta vojne kulture predstaviće se na osnovu određenih kontekstualnih faktora koji doprinose unutrašnjoj dinamici i međuodnosima društva i oružanih snaga. Ti faktori se ovaj put odnose na sistem vrednosti na kojima je utemeljena nacionalna kultura, profesionalni etos i druge elemente vojne ceremonije i pravila ponašanja koji utiču na grupnu koheziju i osećaj zajedništva. Takođe, u ovom radu će se predstaviti teorije civilno-vojnih odnosa koje su u svojim razmatranjima interpretirale i analizirale neka obeležja vojne kulture.

Großfürst Konstantin Nikolaevic (1827-1892) war einer der bemerkenswertesten russischen Staatsmänner des 19. Jahrhunderts. Der zweitgeborene Sohn von Kaiser Nikolaj I. begründete als General-Admiral der russischen Flotte im Marineministerium eine Kultur des Wandels in der St. Petersburger Politik, die dazu führte, dass sein Bruder, Kaiser Aleksandr II., Mitte der 1850er Jahre ein groß angelegtes Reformprogramm initiierte. Konstantin wurde bald unverzichtbar für die Politik im Reich seines Bruders: Er setzte die epochale Befreiung der Bauern aus der Leibeigenschaft durch und öffnete damit den W

Baggrundspapiret har fokus på samfundsmæssige konsekvenser og afledte effekter af råstofprojekter i Grønland. Papiret fokuserer på de forskellige faser for råstofprojekter og gennemgår de formelle krav og metoder, der anvendes til vurdering af råstoffernes effekter på samfundet i Grønland i dag: Social Impact Assessment (SIA) og Impact Benefit Agreement (IBA).

This paper discusses the relationship between social (or cultural) anthropology and cultural studies. During the crisis of representation in the 1980s, anthropology rediscussed its own theoretical positions becoming aware of its political and epistemological positions which pushed the discipline towards the growing trends in cultural studies. This opened up anthropology to various theoretical paradigms that did not originate in the anthropology itself (such as theory of deconstruction, various theories of agency and so on), while at the same time, anthropology still got tied to ethnography as it is core methodological principle. In the meantime, cultural studies lost the political edge they had at a time when it seemed that "cultural studies will be the death of anthropology" facing the crisis of critique, and it seems that it is time for cultural studies to take a look at anthropology. That does not mean that "anthropology will be the death of cultural studies", but rather that cultural studies can meet anthropology through the dialogue with current anthropological paradigms that seem rather distant from the current trends in cultural studies. Primarily, I believe that so-called ontological turn in anthropology deals with radical cultural alterity and calls for the rethinking of current epistemological and political positions in social sciences. Regardless of the position one takes for/against those theoretical developments, the dialogue between these two disciplines should open up space for a new critical rethinking of the contemporary world. ; U ovom radu razmatra se odnos između socio-kulturne antropologije i studija kulture sa dodatnim osvrtom na njihov odnos u domaćoj sredini. Sa pojavom tzv. "krize reprezentacije" osamdesetih godina prošlog veka preispitujući svoje političke i epistemološke pozicije, antropologija je postala svesna svojih političkih pozicija i upustila se u dijalog sa tada narastajućim trendovima studija kulture. Ovaj dijalog doveo je do otvaranja antropologije prema različitim teorijskim paradigmama koje nisu dolazile iz same discipline, već iz različitih pravaca studija kulture (dekonstruktivistička kritika, različite teorije "moći delovanja"), pri tome se najčešće i dalje (s pravom) držeći ideje da je specifičnost antropologije "terenski rad" - određena vrsta etnografske imaginacije. U međuvremenu, sa "krizom kritike", studije kulture izgubile su politički zamajac iz vremena kada se činilo da će "studije kulture biti smrt antropologije", te je situacija danas takva da su studije kulture te koje bi svoju kritičku oštricu mogle da povrate oslanjajući se na neke nove paradigme iz antropologije. To ne znači da će "antropologija biti smrt studija kulture", već pre da se kroz dijalog sa paradigmama koje se čine prilično udaljenim od savremenih kretanja u studijama kulture (kao što je "ontološki obrt") otvori prostor za istinsko promišljanje savremenog sveta, čemu su studije kulture oduvek težile.