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The scholarly purpose of the volume is to restate and describe the historical reception of John Duns Scotus’ meta-physics, which, by taking the real concept of “being as being” as the first object of first philosophy, laid the ground-work for what scholars have called “the second beginning of metaphysics” in Western philosophy.
Scotus outlined a theory of transcendental concepts that includes an analysis of the concept of being and its prop-erties, and a general analysis of modalities and intrinsic modes, paving the way for a view of metaphysics as a sci-ence of “possible being.” From the fourteenth to the eighteenth century Scotists invented and developed special concepts that could embrace both real being and the being of reason. The investigation of the metaphysics of the transcendentals by subsequent thinkers who were guided by Scotus is the central focus of the present collective book.
Scotus outlined a theory of transcendental concepts that includes an analysis of the concept of being and its prop-erties, and a general analysis of modalities and intrinsic modes, paving the way for a view of metaphysics as a sci-ence of “possible being.” From the fourteenth to the eighteenth century Scotists invented and developed special concepts that could embrace both real being and the being of reason. The investigation of the metaphysics of the transcendentals by subsequent thinkers who were guided by Scotus is the central focus of the present collective book.
The scholarly purpose of the volume is to restate and describe the historical reception of John Duns Scotus’ meta-physics, which, by taking the real concept of “being as being” as the first object of first philosophy, laid the ground-work for what scholars have called “the second beginning of metaphysics” in Western philosophy.
Scotus outlined a theory of transcendental concepts that includes an analysis of the concept of being and its prop-erties, and a general analysis of modalities and intrinsic modes, paving the way for a view of metaphysics as a sci-ence of “possible being.” From the fourteenth to the eighteenth century Scotists invented and developed special concepts that could embrace both real being and the being of reason. The investigation of the metaphysics of the transcendentals by subsequent thinkers who were guided by Scotus is the central focus of the present collective book.
Scotus outlined a theory of transcendental concepts that includes an analysis of the concept of being and its prop-erties, and a general analysis of modalities and intrinsic modes, paving the way for a view of metaphysics as a sci-ence of “possible being.” From the fourteenth to the eighteenth century Scotists invented and developed special concepts that could embrace both real being and the being of reason. The investigation of the metaphysics of the transcendentals by subsequent thinkers who were guided by Scotus is the central focus of the present collective book.
Modernity, Community, Society, and the State
Author:
The book studies Jewish life in Latin America through a dynamic past-present timeline. It combines the national, regional, and transnational dimensions by analyzing central crossing axes: the national within the diasporic, the transnational dialectically traversing both, and the national and regional dimensions developing in a global and interconnected Jewish world. Delving into the dilemmas and challenges that Modernity posed to Jews, this book emphasizes the practical and ideational responses it evoked. For Latin American Jews, this has involved moving from historical territories to new geographies, bringing with them the transmigration of worldviews and ideologies that were later re-signified.. The roots, displacements, embeddedness, and relocation of Jewish life are explored, shedding light on the richness and dilemmas of Jewish Modernity and Multiple Modernities. Thus, it critically analyzes membership criteria, social practices, and political participation, underscoring how visibility and agency in the public sphere were defined in different periods and contexts through the dyad belonging and Otherness. Its focus on Zionism and Mexico as a case study contributes to the field with original, in-depth research. With Diaspora, globalization, and transnationalism as an analytical framework, the book offers a unique and compelling insight into social and communal change and the multiple interactions of the contemporary Jewish world, sparking the curiosity and engagement of the academic audience and interested public.
Modernity, Community, Society, and the State
Author:
The book studies Jewish life in Latin America through a dynamic past-present timeline. It combines the national, regional, and transnational dimensions by analyzing central crossing axes: the national within the diasporic, the transnational dialectically traversing both, and the national and regional dimensions developing in a global and interconnected Jewish world. Delving into the dilemmas and challenges that Modernity posed to Jews, this book emphasizes the practical and ideational responses it evoked. For Latin American Jews, this has involved moving from historical territories to new geographies, bringing with them the transmigration of worldviews and ideologies that were later re-signified.. The roots, displacements, embeddedness, and relocation of Jewish life are explored, shedding light on the richness and dilemmas of Jewish Modernity and Multiple Modernities. Thus, it critically analyzes membership criteria, social practices, and political participation, underscoring how visibility and agency in the public sphere were defined in different periods and contexts through the dyad belonging and Otherness. Its focus on Zionism and Mexico as a case study contributes to the field with original, in-depth research. With Diaspora, globalization, and transnationalism as an analytical framework, the book offers a unique and compelling insight into social and communal change and the multiple interactions of the contemporary Jewish world, sparking the curiosity and engagement of the academic audience and interested public.
Migration, Unterbringung und Wohnungspolitik in West-Berlin von den 1960er bis zu den 1980er Jahren
Author:
Zwischen den 1960er und 1980er Jahren versuchten zahlreiche Akteure, über die Regulierung des Zugangs zu bestimmten Unterbringungs- und Wohnformen, die Aufenthaltsdauer von Migrant*innen in West-Berlin zu beeinflussen und ihre Ansiedlung innerhalb der Stadt zu steuern. Das Buch zeichnet die Motive und (Miss-)Erfolge dieser Bestrebungen, die zugrunde liegenden Kategorisierungsprozesse sowie die Handlungsspielräume und Proteste der Betroffenen nach. Einbezogen werden Binnenmigrant*innen aus Westdeutschland, Arbeitsmigrant*innen aus Südosteuropa, Asylsuchende, DDR-Bürger*innen und sogenannte ‚Aussiedler*innen‘. Dieser innovative Ansatz bedeutet die Überwindung des bisherigen Fokus auf bestimmte nationale Gruppen und ermöglicht eine rassismustheoretisch informierte Analyse.
Migration, Unterbringung und Wohnungspolitik in West-Berlin von den 1960er bis zu den 1980er Jahren
Author:
Zwischen den 1960er und 1980er Jahren versuchten zahlreiche Akteure, über die Regulierung des Zugangs zu bestimmten Unterbringungs- und Wohnformen, die Aufenthaltsdauer von Migrant*innen in West-Berlin zu beeinflussen und ihre Ansiedlung innerhalb der Stadt zu steuern. Das Buch zeichnet die Motive und (Miss-)Erfolge dieser Bestrebungen, die zugrunde liegenden Kategorisierungsprozesse sowie die Handlungsspielräume und Proteste der Betroffenen nach. Einbezogen werden Binnenmigrant*innen aus Westdeutschland, Arbeitsmigrant*innen aus Südosteuropa, Asylsuchende, DDR-Bürger*innen und sogenannte ‚Aussiedler*innen‘. Dieser innovative Ansatz bedeutet die Überwindung des bisherigen Fokus auf bestimmte nationale Gruppen und ermöglicht eine rassismustheoretisch informierte Analyse.
New Testament Positions and Perspectives
The New Testament characterises God as a “you” who should and can be loved; it describes Jesus as a person not only of the past, but also of the present and the future. In light of the belief in the resurrection and the expectation of the Second Coming, the New Testament sharpens the memory of Jesus. Its texts are testimonies of faith that are touched by the love of God and inspired by the love of Jesus Christ. In this volume, scholars examine a wide range of New Testament writings from the Gospels to the Revelation of John. In stylised biographies, in narrated stories and in reflected confessions, the New Testament writings make clear how challenging and critical, how exhilarating and inspiring encounters with God through encounters with Jesus are. They record characteristic encounters with Jesus, enlightened knowledge of faith and Spirit-filled songs of Jesus.
New Testament Positions and Perspectives
The New Testament characterises God as a “you” who should and can be loved; it describes Jesus as a person not only of the past, but also of the present and the future. In light of the belief in the resurrection and the expectation of the Second Coming, the New Testament sharpens the memory of Jesus. Its texts are testimonies of faith that are touched by the love of God and inspired by the love of Jesus Christ. In this volume, scholars examine a wide range of New Testament writings from the Gospels to the Revelation of John. In stylised biographies, in narrated stories and in reflected confessions, the New Testament writings make clear how challenging and critical, how exhilarating and inspiring encounters with God through encounters with Jesus are. They record characteristic encounters with Jesus, enlightened knowledge of faith and Spirit-filled songs of Jesus.
Introducing a Constructive Encounter
Author:
Did Orthodoxy come to a halt before modernity? Does Orthodox Christian theology function only in traditional contexts borrowing schemes and forms of rural society, to which the liturgical and theological symbolisms, the rhetoric models of preaching, the structures of church administration and its views on the relation between religion, politics, and secular society are closely linked?
Has Orthodoxy accepted the consequences of modernity or the Orthodox still feel a nostalgia for pre-modern forms of organization and structures of a glorified past, following in this way fundamentalism? Did even the movement called Return to the Fathers, as it was understood, and in spite of its initially renewal character, functioned unwittingly as a barrier, against modernity and its challenges?
Modernity and post-modernity constitute, however, the broader historical, social and cultural context within which the Church is called to accomplish its mission and to ceaselessly incarnate the Christian truth.
Has Orthodoxy accepted the consequences of modernity or the Orthodox still feel a nostalgia for pre-modern forms of organization and structures of a glorified past, following in this way fundamentalism? Did even the movement called Return to the Fathers, as it was understood, and in spite of its initially renewal character, functioned unwittingly as a barrier, against modernity and its challenges?
Modernity and post-modernity constitute, however, the broader historical, social and cultural context within which the Church is called to accomplish its mission and to ceaselessly incarnate the Christian truth.
Introducing a Constructive Encounter
Author:
Did Orthodoxy come to a halt before modernity? Does Orthodox Christian theology function only in traditional contexts borrowing schemes and forms of rural society, to which the liturgical and theological symbolisms, the rhetoric models of preaching, the structures of church administration and its views on the relation between religion, politics, and secular society are closely linked?
Has Orthodoxy accepted the consequences of modernity or the Orthodox still feel a nostalgia for pre-modern forms of organization and structures of a glorified past, following in this way fundamentalism? Did even the movement called Return to the Fathers, as it was understood, and in spite of its initially renewal character, functioned unwittingly as a barrier, against modernity and its challenges?
Modernity and post-modernity constitute, however, the broader historical, social and cultural context within which the Church is called to accomplish its mission and to ceaselessly incarnate the Christian truth.
Has Orthodoxy accepted the consequences of modernity or the Orthodox still feel a nostalgia for pre-modern forms of organization and structures of a glorified past, following in this way fundamentalism? Did even the movement called Return to the Fathers, as it was understood, and in spite of its initially renewal character, functioned unwittingly as a barrier, against modernity and its challenges?
Modernity and post-modernity constitute, however, the broader historical, social and cultural context within which the Church is called to accomplish its mission and to ceaselessly incarnate the Christian truth.
Series:
Études sur le judaïsme médiéval
Volume Editor:
The Afghan Liturgical Quire: Its Codicology, Texts and History is a diplomatic edition that explores one manuscript’s material and textual evidence, as well as its history and wider cultural milieu. The volume not only includes essays by twelve world-leading scholars in their respective fields of study but also ample documentary material (photos, letters and reports). Scholars and professionals ranging from the fields of medieval manuscript studies to Jewish liturgy and history of Afghanistan to the fields of manuscript trade are among the possible audience.
Series:
Études sur le judaïsme médiéval
Volume Editor:
The Afghan Liturgical Quire: Its Codicology, Texts and History is a diplomatic edition that explores one manuscript’s material and textual evidence, as well as its history and wider cultural milieu. The volume not only includes essays by twelve world-leading scholars in their respective fields of study but also ample documentary material (photos, letters and reports). Scholars and professionals ranging from the fields of medieval manuscript studies to Jewish liturgy and history of Afghanistan to the fields of manuscript trade are among the possible audience.
Hermeneutical Perspectives on Biblical and Modern Trauma Narratives
Trauma is a brief term for a complex phenomenon, a linguistic vessel for experiences that can hardly be put into speech. Its terminological vagueness has made the concept of Trauma a permanent guest in discourses beyond the clinical context. This volume offers a scholarly reflection to the hermeneutical foundations of the concept of Trauma: What do we mean by it? What different avenues of comprehension are open, given our varying cultural and linguistic backgrounds? And are we aware that understanding itself can be seen as an attempt to avoid Trauma’s gravity? These questions were discussed during the DFG funded international interdisciplinary conference “Readings of Trauma”, which took place in Marburg in April 2022 and brought together scholars from Germany, the Netherlands, Great Britain, the USA and South Africa to compare their hermeneutical perspectives on Biblical and Modern Trauma Narratives through the lenses of theology, literature, psychology, and psychoanalysis.
Hermeneutical Perspectives on Biblical and Modern Trauma Narratives
Trauma is a brief term for a complex phenomenon, a linguistic vessel for experiences that can hardly be put into speech. Its terminological vagueness has made the concept of Trauma a permanent guest in discourses beyond the clinical context. This volume offers a scholarly reflection to the hermeneutical foundations of the concept of Trauma: What do we mean by it? What different avenues of comprehension are open, given our varying cultural and linguistic backgrounds? And are we aware that understanding itself can be seen as an attempt to avoid Trauma’s gravity? These questions were discussed during the DFG funded international interdisciplinary conference “Readings of Trauma”, which took place in Marburg in April 2022 and brought together scholars from Germany, the Netherlands, Great Britain, the USA and South Africa to compare their hermeneutical perspectives on Biblical and Modern Trauma Narratives through the lenses of theology, literature, psychology, and psychoanalysis.
Author:
This book provides a comprehensive study of the origins of seminal early modern debates on the certainty and ontology of mathematics. It analyzes Alessandro Piccolomini’s De certitudine mathematicarum (1547), a work that ignited widespread controversy by challenging the scientific status of mathematics. The study delves into Piccolomini’s logical doctrines, his philosophy of mathematics, and his perspectives on the relationship between mechanics and natural philosophy. Special attention is given to Piccolomini’s ancient and medieval sources, the 16th-century rediscovery of Proclus’ In Euclidem, and the influence of Priscian’s In De Anima.
Author:
This book provides a comprehensive study of the origins of seminal early modern debates on the certainty and ontology of mathematics. It analyzes Alessandro Piccolomini’s De certitudine mathematicarum (1547), a work that ignited widespread controversy by challenging the scientific status of mathematics. The study delves into Piccolomini’s logical doctrines, his philosophy of mathematics, and his perspectives on the relationship between mechanics and natural philosophy. Special attention is given to Piccolomini’s ancient and medieval sources, the 16th-century rediscovery of Proclus’ In Euclidem, and the influence of Priscian’s In De Anima.
Kierkegaard and Left-Hegelian Period: 1842–1855
Author:
This is a three-volume work dedicated to exploring the influence of G.W.F. Hegel’s philosophical thinking in Golden Age Denmark. The work demonstrates that the largely overlooked tradition of Danish Hegelianism played a profound and indeed constitutive role in many spheres of the Golden Age culture.
This third tome covers the most exciting and dynamic time in the Danish Hegel reception from 1842 to 1855. This heterogeneous period saw the emergence of several new figures, many of whom were associated with the left-Hegelian school. This period is best known for the publication of the pseudonymous works of Søren Kierkegaard. The present tome places these famous works in the context of other contemporary Danish discussions about Hegel’s philosophy. It shows that many of Kierkegaard’s criticisms had been raised by other Danish thinkers before him and that a large part of his polemical campaign was aimed at the leading figures of the previous periods of the Danish Hegel reception, namely, Johan Ludvig Heiberg and Hans Lassen Martensen.
This third tome covers the most exciting and dynamic time in the Danish Hegel reception from 1842 to 1855. This heterogeneous period saw the emergence of several new figures, many of whom were associated with the left-Hegelian school. This period is best known for the publication of the pseudonymous works of Søren Kierkegaard. The present tome places these famous works in the context of other contemporary Danish discussions about Hegel’s philosophy. It shows that many of Kierkegaard’s criticisms had been raised by other Danish thinkers before him and that a large part of his polemical campaign was aimed at the leading figures of the previous periods of the Danish Hegel reception, namely, Johan Ludvig Heiberg and Hans Lassen Martensen.
Kierkegaard and Left-Hegelian Period: 1842–1855
Author:
This is a three-volume work dedicated to exploring the influence of G.W.F. Hegel’s philosophical thinking in Golden Age Denmark. The work demonstrates that the largely overlooked tradition of Danish Hegelianism played a profound and indeed constitutive role in many spheres of the Golden Age culture.
This third tome covers the most exciting and dynamic time in the Danish Hegel reception from 1842 to 1855. This heterogeneous period saw the emergence of several new figures, many of whom were associated with the left-Hegelian school. This period is best known for the publication of the pseudonymous works of Søren Kierkegaard. The present tome places these famous works in the context of other contemporary Danish discussions about Hegel’s philosophy. It shows that many of Kierkegaard’s criticisms had been raised by other Danish thinkers before him and that a large part of his polemical campaign was aimed at the leading figures of the previous periods of the Danish Hegel reception, namely, Johan Ludvig Heiberg and Hans Lassen Martensen.
This third tome covers the most exciting and dynamic time in the Danish Hegel reception from 1842 to 1855. This heterogeneous period saw the emergence of several new figures, many of whom were associated with the left-Hegelian school. This period is best known for the publication of the pseudonymous works of Søren Kierkegaard. The present tome places these famous works in the context of other contemporary Danish discussions about Hegel’s philosophy. It shows that many of Kierkegaard’s criticisms had been raised by other Danish thinkers before him and that a large part of his polemical campaign was aimed at the leading figures of the previous periods of the Danish Hegel reception, namely, Johan Ludvig Heiberg and Hans Lassen Martensen.