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appears programmatic in that it corresponds to a change to the three parts of the first chapter. First and foremost is now the section on belief and the theological justification of religious freedom (“Nature of belief”), with the section on the personal autonomy and subjectivity of the human, and the

In: Catholicism and Religious Freedom

Anlehnung an Dilthey als genuin historisches Verstehen ( historical understanding 54 ) bezeichnet: 1. Assimilation erzeugt Alltags- oder Lebenswissen ( everyday life- knowledge ), »an experiential intake where the subjective certainties of everyday life coalesce with what we inherit from the past and

In: Verstehen und Interpretieren

planned in advance. But even though the testimonies reflect beliefs that later were proved false, they provide insight into the subjective perceptions of Jews at the time. Popular memory and ritualized commemoration of the Kristallnacht tend to be dominated by images of burning synagogues and vandalized

In: Beyond "Ordinary Men"

Technik beziehe sich »theils auf die Kunst der Darbietung, theils auf die der Befestigung«, man kann ihre »objective«, vom »Lehrobject«, und ihre »subjective«, von der »Person des […] Lehrers« bestimmte Seite unterscheiden (ebd., S. 77). Geradezu emphatisch, jedenfalls ohne Angst vor der ›Technik

In: Vierteljahrsschrift für wissenschaftliche Pädagogik

restlessness of life as such and that the self-world acquires a new significance in Christianity, as is expressed in Augustine’s cor inquietum and philosophically continued until Descartes. From this perspective Christianity is inserted in a history of subjectivity. In the early Christian community Heidegger

In: Interdisciplinary Journal for Religion and Transformation in Contemporary Society

of autonomy, the concentration on subjective rights to freedom, and the formulation of human rights are therefore directly related to one another. The transcendental-anthropological idea of the human as rational, autonomous subject can be viewed in the history of ideas as the basis for political

In: Catholicism and Religious Freedom

violence, “Humiliation, fear and powerlessness form, then, together with anger, contempt and compassion, an emotional complex endowed with a dynamics that is specific to these situations of victimization, which can provide us with a guide to understand subjective violence associated with a certain

In: Secularization, Cultural Heritage and the Spirituality of the Secular State

objective faith limited to the acceptance of dogmatic truths. On this basis we can understand Habermas’ reference to the primacy of subjective and practical faith in Pietism – making mention of Schleiermacher – to the detriment of the objective and dogmatic faith of Protestant Orthodoxy. “As a philosopher

In: Secularization, Cultural Heritage and the Spirituality of the Secular State

how much Sommer’s abridged interpretation blanks out the subjective dimension of this form of violence and the psychological and physical harm this suffering caused for the women. By comparing and rating sexualized violence, he instead manifests a deeply antifeminist reappraisal of sexual and

In: War and Sexual Violence

books’ treatment of RPB 101 based on the same set of material: post-war criminal investigations, and war-time photographs depicting scenes deemed relevant for their respective argument. “Deemed” marks an important qualification, beyond the inherent subjectivity of an author’s source selection and

In: Beyond "Ordinary Men"