Suchergebnisse

Zhang, Shiyu. ; Thesis M.Phil. Chinese University of Hong Kong 2014. ; Includes bibliographical references (leaves 82-87). ; Abstracts also in Chinese. ; Title from PDF title page (viewed on 06, December, 2016).

In many of its areas, the writing of music history in Germany is characterised by the Romantic music outlook and its "Two-World-Model": the real world is seen as opposing the ideal world of music as a higher existence of ideas and ideals. Art music in the emphatic sense, commonly designated as serious music, pretends to represent that ideal world and makes claims to truthfulness. The science of music actually believes it is able to prove the universality of these claims. A large part of musicological publications are characterised by this assumption. However, a public discussion among musicologists as to whether such writings should belong to the field of theology rather than to historico-critical historiography (as a science in the strict sense) is non-existent. As a result, our field has not only disappeared from a public sphere that wishes to leave those claims to small elitist circles, but has also encountered a growing lack of understanding among other disciplines, even to the point of mockery. It would suffice here to refer to the lawyer Bernhard Weck, who wrote with regard to Beethoven's Opus 112: "Only musicology could prove that 'political ideas of freedom can be expressed through gestures of sound.'" ; У многим својим сегментима, писање историја музике у Немачкој карактерише романтичарска визура и њен "модел два света": реални свет се посматра као супротстављен идеалном свету музике као вишем ступњу постојања идеја и идеала. Уметничка музика у изворном смислу, обично означена термином "озбиљна музика", претвара се да представља тај идеалан свет и претендује на истинитост. Наука о музици заиста верује да може да докаже универзалност ових тврдњи. Знатан број музиколошких публикација карактерише ова претпоставка. Међутим, јавна дискусија међу музиколозима о томе да ли такви списи треба да припадају области теологије, а не историјско-критичкој историографији (као науци у строгом смислу) не постоји. Као резултат тога, наше поље није само нестало из јавне сфере, која жели да те тврдње остави малим елитистичким круговима, већ је наишло и на све већи недостатак разумевања међу другим дисциплинама, чак и до тачке ругања. Довољно је да се позовемо на речи адвоката Бернарда Века (Bernhard Weck), који је у вези са Бетовеновим опусом 112 написао: "Само музикологија може доказати да се 'политичке идеје слободе могу изразити звучним гестовима'." ; Часопис је индексиран на http://doiserbia.nb.rs/, http://dais.sanu.ac.rs/handle/123456789/914 и у међународној бази ProQuest. / The journal is indexed in http://doiserbia.nb.rs/, http://dais.sanu.ac.rs/handle/123456789/914 and in the international database ProQuest. Издавање ове публикације подржали су Министарство културе и информисања Републике Србије, Министарство просвете, науке и технолошког развоја Републике Србије и СОКОЈ - Организација музичких аутора Србије / The publication of this volume was supported by the Ministry of Culture and Information of the Republic of Serbia, the Ministry of Education, Science and Technological Development of the Republic of Serbia and SOKOJ - Serbian Music Authors' Organization

Познато је, и у научној литератури мање-више елаборирано да је повратак религији на подручју бивше СФРЈ ишао руку под руку са стварањем нових националних држава и успостављањем нових/старих етничких граница и идентитета. Због тога је логично што се ова појава често квалификује као религија нације и национализма. Међутим, из ове квалификације често изостаје увид у чињеницу да је повратак религији значио и повећање интересовања за религијска учења и знања, те масовније учествовање у црквеним обредима. Иако је извесно да од високог процента оних који су се на последњем попису идентификовали као православни Срби сасвим мали део одлази на активне вернике, евидентна обнова унутрашњег, литургијског живота Цркве сугерише одређена питања и опрезност при етикетирању савремених облика религиозности и улоге Цркве у њиховом формирању. Историјске околности које доводе до појаве религије нације у Србији у 19. веку чине оправданом хипотезу да религија нације ни тада, а ни данас није изникла из крила Цркве, већ да се она појављује као државни/секуларни идеолошки пројекат, чије су везе са религијом сасвим нерелигијске природе. Да бих поткрепила ову тврдњу, покушаћу да установим и покажем шта се налазило у основама ове световне религије 19. века, те да одговорим на питање начина обликовања њених садржаја. Ово ћу учинити на основу анализе политичке употребе мртвих тела, тј. доношења посмртних остатака Вука Караџића из Беча у Београд и обнављања гроба Доситеја Обрадовића том приликом. ; It is widely known and has been more or less elaborated in scientific literature that return to religion in the area of former SFRY was conducted hand-in-hand with the development of the new national states and establishment of new/old ethnic borders and identities. This is why it is logical that this phe- nomenon is frequently qualified as the religion of the nation and nationalism. However, this qualification frequently lacks insight into the fact that return to religion also meant increased interest in religious teachings and dogmas, as well as greater attendance at Church rituals. Even though it is certain that, among the large percentage of those who declared themselves as Orthodox Serbs during the last Census, a very small number of them are actually active believers; thus, the evident restoration of the internal, liturgical life of the Church suggests certain issues and advises prudence in labeling modern forms of religiousness and the role of the Church in their development. Historical conditions which led to the phenomenon of religion of the nation in Serbia in 19 century justify the hypothesis that religion of the nation was not, and still is not, something to have sprouted out under the auspices of the Church, but that it has occurred as a state/secular ideological project, whose links to religion are of purely non-religious nature. In order to corroborate this statement, I will try to determine and show what was in the basis of this secular religion of 19 century, and answer the question relating to the manner in which its content was shaped. I will do this based on an analysis of political use of dead bodies, i.e. relocation of mortal remains of Vuk Karadžić from Vienna to Belgrade, and restoration of the grave of Dositej Obradović, which was performed on the same occa- sion.

Volltext // Exemplar mit der Signatur: München, Bayerische Staatsbibliothek -- H.as. 2033

Yeung Kwok-keung. ; "June 2000." ; Thesis (Ph.D.)--Chinese University of Hong Kong, 2000. ; Includes bibliographical references (p. 230-248). ; Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. ; Mode of access: World Wide Web. ; Abstracts in English and Chinese.

In 1942, proletarian writer, Takeda Rintarō, was sent from Japan to the Dutch East-Indies (Indonesia) as part of the Sendenbu (propaganda squad), where he led the literature section in the Keimin Bunka Shidōshō (cultural center) in Jakarta. Jawa sarasa documents Takeda Rintaro's activities and cultural experiences in Java, Indonesia, after he returned to Japan in 1944. Most Japanese literature and cultural writings about Nanyō or Nanpō ("South Islands" - South Asia and the Pacific, including Indonesia) from this era reference the concept of Imperialism in Asia. In the pre-war period, stereotypes such as dojin (local primitive) and tōmin (islander) defined South Island people as being lesser than or "other" than the Japanese people. Japanese literary depictions of tropical Eden's and exotic "uncivilized people" reflect similar perceptions and writings by Western authors towards Asia in the 19th century. This paper explores Takeda Rintarō's perspectives of "otherness" in prewar discourses about Indonesia. Through the influence of "The Greater East Asia Co-Prosperity Sphere" propaganda concept, the ideology of "sameness" was becoming a hegemonic cultural idea in Takeda's writings about Indonesia. Conversely, however, Takeda's depiction of the double-occupation of Java, with the political rule of Holland and economic domination of daily life by Chinese immigrants, implied criticism of Japan's administrative policies regarding economic exploitation in Java. Takeda's criticisms of Japanese policy are bedded in his emotion for the nature, culture and people of Indonesia.

by Kwan Shui-man. ; "March 1999." ; Thesis (Ph.D.)--Chinese University of Hong Kong, 1999. ; Includes bibliographical references (p. 265-283). ; Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. ; Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. ; Mode of access: World Wide Web. ; Abstracts in English and Chinese.

Cheung, Hin Wah. ; Thesis (M.Phil.)--Chinese University of Hong Kong, 2010. ; Includes bibliographical references (leaves 206-216). ; Abstracts in English and Chinese; appendix 2 in English and Chinese. ; Abstract --- p.i ; Abstract in Chinese (摘要) --- p.ii ; List of Figures and Tables --- p.vii ; Abbreviations Glossary --- p.ix ; Chapter Chapter 1 --- Introduction --- p.1 ; Chapter 1.1 --- Introduction --- p.1 ; Chapter 1.2 --- "Research Background, Significance and Question" --- p.4 ; Chapter 1.3 --- Research Structure --- p.10 ; Chapter 1.3.1 --- Research Subject and Time Period --- p.10 ; Chapter 1.3.2 --- Research Objectives --- p.11 ; Chapter 1.3.3 --- Hypotheses --- p.12 ; Chapter 1.3.4 --- Research Methodology --- p.14 ; Chapter 1.3.5 --- Limits of the Research --- p.16 ; Chapter 1.4 --- Thesis Structure --- p.17 ; Chapter Chapter 2 --- Literature Review: Theoretical Discussion --- p.24 ; Chapter 2.1 --- Introduction --- p.24 ; Chapter 2.2 --- The Concept of Religion and Politics --- p.24 ; Chapter 2.3 --- Church-State Relations --- p.30 ; Chapter 2.3.1 --- Role of Church --- p.30 ; Chapter 2.3.2 --- The Models of Church-State Relations --- p.32 ; Chapter 2.3.3 --- Types of interaction between Church and State --- p.39 ; Chapter 2.4 --- Education: A Battlefield between Church and State --- p.42 ; Chapter 2.5 --- Political Bargaining & Decision --- p.44 ; Chapter 2.6 --- Conclusion --- p.46 ; Chapter Chapter 3 --- "Church-State Relations in Hong Kong: Three governments, Four religions, Different relations" --- p.49 ; Chapter 3.1 --- Introduction --- p.49 ; Chapter 3.2 --- Church-State relations in the colonial age --- p.49 ; Chapter 3.2.1 --- Catholicism and Protestant Christianity --- p.51 ; Chapter 3.2.2 --- Buddhism and Taoism --- p.55 ; Chapter 3.3 --- Church-State Relations in the transition period and after the return of sovereignty --- p.59 ; Chapter 3.3.1 --- HKSAR Government & Four Religious Bodies --- p.60 ; Chapter 3.3.2 --- Chinese Government & Four Religious Bodies --- p.69 ...

Chan Chi Ho. ; Thesis (M.Phil.)--Chinese University of Hong Kong, 2004. ; Includes bibliographical references (leaves 165-184). ; Abstracts in English and Chinese. ; Notes to the Readers --- p.ii ; Abstract --- p.iii ; Chinese Abstract --- p.iv ; Introduction --- p.1 ; Chapter Chapter One --- Imperial Cults as a Context of the Lukan Writings: Historical Preliminaries --- p.11 ; Chapter 1.1 --- Imperial Cults or Emperor Cults as a Religion in the Roman Empire --- p.13 ; Chapter 1.2 --- "The Lukan Perspective: Between the Author, the Literary Text, the Reader, and Their Historical Context" --- p.23 ; Chapter 1.2.1 --- Authorship and Intended Readership of the Lukan Writings --- p.24 ; Chapter 1.2.2 --- Time of Composition --- p.30 ; Chapter 1.2.3 --- Further Notes on Luke-Acts' Historical Situation --- p.37 ; Chapter 1.3 --- The Lukan Perspective on the Roman Empire Rethought --- p.42 ; Chapter Chapter Two --- A Contra-cultural Reformed Judaism Surpassing the Imperial Cult? Assessing Allen Brent's Interpretation of the Lukan Writings --- p.49 ; Chapter 2.1 --- Introduction --- p.49 ; Chapter 2.2 --- "An Overview of Brent's Interpretation of Luke's ""Political Theology""" --- p.53 ; Chapter 2.2.1 --- Contra-cultural Strategy and Social Reintegration into the Host Culture --- p.53 ; Chapter 2.2.2 --- The Augustan Saeculum Aureum and Luke's Delayed Parousia --- p.54 ; Chapter 2.2.3 --- Latent Conflicts Remain --- p.57 ; Chapter 2.2.4 --- "A ""Political Theology"" Doomed to Fail: Domitian and the Fiscus Iudaicus" --- p.57 ; Chapter 2.3 --- "An Evaluation of Brent's Interpretation of Luke's ""Political Theology""" --- p.58 ; Chapter 2.3.1 --- Lukan vs. Imperial Eschatologies --- p.58 ; Chapter 2.3.2 --- """Jewish"" or Pagan Backcloth?" --- p.58 ; Chapter 2.3.3 --- Roman State Religion or Greek Imperial Cults? --- p.59 ; Chapter 2.4 --- Conclusion --- p.61 ; Chapter Chapter Three --- King Agrippa I Smitten by an Angel of the Lord: Acts 12:20-23 and the Lukan Attitude towards Emperor Worship --- p.63 ; Chapter 3.1 --- ...

Traduction japonaise, original anglais disponible en ligne sur HAL-SHS. Remerciements à Matoba Hiroshi pour sa traduction. ; International audience ; This paper responds to two different contexts. The first one was the coming UK referendum and, whatever the result, the challenge for the EU to reinvent itself or dissolve if it continues failing European populations. The second context was a deep questioning in Japan, but also in South Korea, about the future of East Asia and of ASEAN: is a convergence possible beyond economic interactions? How to breach cultural divides? How to overcome the search for hegemony, deep historical hatred, in order to reach and establish a common ground? The paper analyzes the presupposition of the European construction from the beginning: a union can be negotiated and instituted by the construction of a joint or common economic sphere. This construction has always denied or even repressed the fact that the autonomization of the economic sphere is complex historical process different for each nation in Europe or in the rest of the world. So the economic sphere has different relations to politics, society, knowledge production and education, even religion, in each nation. The same can be said of the conception and practice of public opinion, the structure and role of the state, etc. A union based on the presupposition of a common economic sphere becomes unsustainable in time of crisis. No solution can be hoped from the minds of politicians and bureaucrats: they don't act at the level where solutions can be found. "Culture", like "market", does not touch the problems at stake. The only real solution is to produce and share knowledge on the differentiation in each case of politics, civil society, the economy, research and education, even religion in order to map the differences and the family ressemblance between the different national trajectories. This joint knowledge is the only common ground of a coherent and creative union in Europe. It is also true in other parts of the world where ...

Traduction japonaise, original anglais disponible en ligne sur HAL-SHS. Remerciements à Matoba Hiroshi pour sa traduction. ; International audience ; This paper responds to two different contexts. The first one was the coming UK referendum and, whatever the result, the challenge for the EU to reinvent itself or dissolve if it continues failing European populations. The second context was a deep questioning in Japan, but also in South Korea, about the future of East Asia and of ASEAN: is a convergence possible beyond economic interactions? How to breach cultural divides? How to overcome the search for hegemony, deep historical hatred, in order to reach and establish a common ground? The paper analyzes the presupposition of the European construction from the beginning: a union can be negotiated and instituted by the construction of a joint or common economic sphere. This construction has always denied or even repressed the fact that the autonomization of the economic sphere is complex historical process different for each nation in Europe or in the rest of the world. So the economic sphere has different relations to politics, society, knowledge production and education, even religion, in each nation. The same can be said of the conception and practice of public opinion, the structure and role of the state, etc. A union based on the presupposition of a common economic sphere becomes unsustainable in time of crisis. No solution can be hoped from the minds of politicians and bureaucrats: they don't act at the level where solutions can be found. "Culture", like "market", does not touch the problems at stake. The only real solution is to produce and share knowledge on the differentiation in each case of politics, civil society, the economy, research and education, even religion in order to map the differences and the family ressemblance between the different national trajectories. This joint knowledge is the only common ground of a coherent and creative union in Europe. It is also true in other parts of the world where ...

Traduction japonaise, original anglais disponible en ligne sur HAL-SHS. Remerciements à Matoba Hiroshi pour sa traduction. ; International audience ; This paper responds to two different contexts. The first one was the coming UK referendum and, whatever the result, the challenge for the EU to reinvent itself or dissolve if it continues failing European populations. The second context was a deep questioning in Japan, but also in South Korea, about the future of East Asia and of ASEAN: is a convergence possible beyond economic interactions? How to breach cultural divides? How to overcome the search for hegemony, deep historical hatred, in order to reach and establish a common ground? The paper analyzes the presupposition of the European construction from the beginning: a union can be negotiated and instituted by the construction of a joint or common economic sphere. This construction has always denied or even repressed the fact that the autonomization of the economic sphere is complex historical process different for each nation in Europe or in the rest of the world. So the economic sphere has different relations to politics, society, knowledge production and education, even religion, in each nation. The same can be said of the conception and practice of public opinion, the structure and role of the state, etc. A union based on the presupposition of a common economic sphere becomes unsustainable in time of crisis. No solution can be hoped from the minds of politicians and bureaucrats: they don't act at the level where solutions can be found. "Culture", like "market", does not touch the problems at stake. The only real solution is to produce and share knowledge on the differentiation in each case of politics, civil society, the economy, research and education, even religion in order to map the differences and the family ressemblance between the different national trajectories. This joint knowledge is the only common ground of a coherent and creative union in Europe. It is also true in other parts of the world where ...

Liu Tsui-yuk. ; Thesis (M.Phil.)--Chinese University of Hong Kong, 2004. ; Includes bibliographical references (leaves 117-128). ; Abstracts in English and Chinese. ; List of Abbreviations --- p.ix ; Chapter ; Chapter 1. --- INTRODUCTION --- p.1 ; The Issue of Rom 11 :25-32 --- p.1 ; Brief Survey on Scholarly Concerns --- p.4 ; Theological Considerations --- p.4 ; Text-Context-Semantic Considerations --- p.7 ; Purpose and Methodology of the Present Study --- p.14 ; The Nature of the Epistle of Romans --- p.15 ; The Role of Paul to the Community --- p.17 ; The Christian Community of Rome --- p.20 ; The Audience of the Epistle of Romans --- p.24 ; The Thesis of the Present Study --- p.24 ; Chapter 2. --- THE SOCIAL SETTING OF ROMANS IN THE LIGHT OF KIRCHENPOLITIK --- p.25 ; Building up Consensus --- p.25 ; The Necessity of a Consensus --- p.25 ; The Necessity of a Consensus for the Roman Christian Community --- p.25 ; The Necessity of a Consensus for Paul --- p.27 ; The Content of the Consensus --- p.29 ; Defining Self-Identity Regarding the Religion of Origin --- p.30 ; The Necessity of Defining Self-Identity Regarding the Religion of Origin --- p.31 ; Defining Self-Identity --- p.32 ; Freeing from Jewish Identity Markers --- p.33 ; Setting up New Boundary --- p.33 ; Resolving Conflicts --- p.35 ; "Conflicts between the """Strong"" and ""Weak""" --- p.35 ; Boasting of the Jewish Christians over the Gentile Christians --- p.36 ; Boasting of the Gentile Christians over the Jewish Christians --- p.36 ; Paul's Way to Resolve the Conflicts --- p.37 ; Giving Direction Regarding the Surrounding World --- p.38 ; "The """Chrestus"" Expulsion" --- p.38 ; The Content of the Instruction Regarding the Surrounding World --- p.41 ; Creating an Image of World --- p.41 ; Offering Orientations --- p.43 ; Establishing a Structure of Authority --- p.44 ; Independence of the Influence of External Authority --- p.45 ; Establishing Internal Authority --- p.46 ; The Lordship of Jesus Christ --- p.47 ; The Leadership of Paul --- p.48 ...

本文旨在闡釋十九世紀中葉的儒者如何理解基督宗教。筆者以兩位中層官員(姚瑩與魏源)作為主要例子,說明儒者思想和信仰構成的世界觀對世俗世界和超越世界都有一套完整的理解,亦引伸出儒者「經世」的信念。本文認為儒者對基督宗教的理解與他們的世界觀有密不可分的關係,但由於理解的目的在於「經世」,他們亦會在一些情況下基於現實考慮或新資訊的出現而暫時放棄自身的觀感,並進而修正他們的世界觀。藉著相類案例的比較,本文嘗試說明十九世紀中葉的儒者並非單純以自身的信仰批判基督宗教,亦非純粹以帝國官員的立場以純粹的管治和外交原則應對異國的宗教。對他們而言,理解基督宗教的過程就是世界觀、新資訊與現實考慮三者互動的結果。 ; This thesis attempts to explain Confucian understanding of Christianity in the mid-nineteeth century through the views of two government officials, Yau Yin and Wai Yuin, who based their beliefs on both the immanent and transcendent aspects of "Jinshi" or the philosophy of statecraft. This work asserts that the Confucian understanding of Christianity was very much tied to the officials' perception of secular society. Further, with the increase in knowledge and information, their view of Christianity began to change. Chinese officials' criticism of Christianity was based on a complex set of factors which included the influx of new ideas, information, government edicts, diplomatic considerations as well as their status in the imperial government. In other words, understanding of Chrisitanity in China developed and evolved with new understanding of historical realities. ; Detailed summary in vernacular field only. ; 孔德維. ; Parallel title from English abstract. ; Thesis (M.Phil.) Chinese University of Hong Kong, 2015. ; Includes bibliographical references (leaves 289-341). ; Abstracts in English and Chinese. ; Kong Dewei.

The Republic of Serbia has introduced special circumstances for the determination of sentence for hate crime in the Criminal Code amended in December 2012. If a criminal offence is committed through hate based on race or religion, national or ethnic affiliation, sex, sexual orientation or gender identity of another, the court shall consider any aggravating factors except when it is not stipulated as a feature of the criminal offence. However, the State still neglects to consider mitigating factors. Moreover, it does not pay sufficient attention to eliminating verbal expressions of hatred and discrimination that often precede crimes motivated by hate. The paper discusses the possibility of improving education and coordinated activities of the State, particularly of courts, prosecutors, police and local self-governments, to combat hate speech and hate crimes. The aim of the paper is to present mechanisms of improving institutional capacities to prevent these phenomena that have been implemented within the project "Implementation of Anti-Discrimination Policies in Serbia" financed by the European Union. The paper concludes that central to the success of this process are the education of state actors, and the development of a value system based on equality and acceptance of diversity.