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questions and disputes over subjective experiences of salvation, along with public expression and testimony concerning these would continue among the New England churches far into the 18th century. Although rightly no longer considered the definitive culture of early Anglophone America, the Puritans of New

In: Empirical Form and Religious Function

studied as documents of memory for the same reason that historians have dismissed them as useless for the study of history – namely, their fundamental subjectivity. Speculative accounts about the past are driven by many of the same psychological forces that determine how the past takes shape in

In: Interventionen in die Zeit

fundamental subjectivity“, schreibt Gavriel Rosenfeld. 42 Brussigs autofiktionale Version seiner Erinnerungen ist unbestreitbar subjektiv und privat. Weder wird die alternative Geschichte dabei als klar zu bevorzugende politische Entwicklung, noch als eindeutig schlechtere eingestuft. Stattdessen ist die

In: Interventionen in die Zeit

, women’s historical condition of being silenced in public and being confined to men’s ideas and language as well as to proscribed female utterances. On the other hand, the strategy of subversively instrumentalizing others’ utterances serves “the formation of political subjectivity and one’s ability to

In: Simplify, simplify! Brevity, Plainness and Their Complications in American Literature and Culture

that shares it. 14 Jay Winter also highlights the difference between history and memory: “Memory is history seen through affect. And since affect is subjective, it is difficult to examine the claims of memory in the same way as we examine the claims of history. History is a discipline. We learn and

In: War and Memorials

difference between history and memory: “Memory is history seen through affect. And since affect is subjective, it is difficult to examine the claims of memory in the same way as we examine the claims of history. History is a discipline. We learn and teach its rules and its limits. Memory is a faculty. We

In: War and Memorials

least one jewish parent’ (father or mother), while the halacha accept only the mother. The addition ‘non-religious’ is only ‘defined’ according to a subjective self-definition as a result of one choice out of five possibilities (non-practising, not religious but accepting some traditions, liberal

In: Victims and Perpetrators

– Diskretion, Weilerswist 2002; Albrecht, Juerg u. a. (Hg.), Kultur Nicht Verstehen. Produktives Nichtverstehen und Verstehen als Gestaltung, Zürich 2005; Dalferth, Ingolf U., Beyond Understanding? Transcending Our Limits and the Limits of Our Transcending, in: Grøn, Arne u. a. (Hg.), Subjectivity and

In: Verstehen und Interpretieren

Protestant tradition. According to him, one can see a disintegration of the personality centered on subjectivity and consciousness as modern human being’s sole authority. The rupture between consciousness and world accounts for the increase of mental illnesses in Protestant countries. The escape valve of

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

subject playfully crossing borders, but to a kind of subjectivity expressing a sovereignty that is bothered about neither its own survival nor protecting a pre-given identity. This sovereign life lifts itself high above the low necessities of human existence, although of course only for a short period of

In: Interdisciplinary Journal for Religion and Transformation in Contemporary Society