02793 am 22006493u 450 99632804420331620200520144314.01-61811-695-91-61811-196-510.1515/9781618116956(CKB)2560000000103333(EBL)3110506(SSID)ssj0001053354(PQKBManifestationID)11557920(PQKBTitleCode)TC0001053354(PQKBWorkID)11113738(PQKB)10459066(DE-B1597)540986(OCoLC)1135565366(DE-B1597)9781618116956(Au-PeEL)EBL3110506(CaPaEBR)ebr10716789(CaONFJC)MIL530401(OCoLC)849946368(ScCtBLL)c8d4443f-ccd8-43fd-9401-f6d3712cd7b1(MiAaPQ)EBC3110506(EXLCZ)99256000000010333320130612d2013 uy 0engur|n|---|||||txtccrShapes of apocalypse[electronic resource] arts and philosophy in Slavic thought /edited by Andrea OppoBoston Academic Studies Press20131 online resource (290 p.)Myths and taboos in Russian cultureDescription based upon print version of record.1-61811-174-4 Includes bibliographical references and index.pt. 1. Philosophy -- pt. 2. Literature -- pt. 3. Music and visual arts.This collective volume aims to highlight the philosophical and literary idea of apocalypse within key examples in the Slavic world during the nineteenth and twentieth centuries. From Russian realism to avant-garde painting, from the classic fiction of the nineteenth century to twentieth-century philosophy, not omitting theatre, cinema or music, the concepts of "end of history" and "end of present time" are specifically examined as conditions for a redemptive image of the world. To understand this idea is to understand an essential part of Slavic culture, which, however divergent and variegated it may be, converges on this specific myth in a surprising manner.Myths and Taboos in Russian CulturePhilosophySlavic countriesArt, SlavicPhilosophyArt, Slavic.704.9482Oppo Andrea871820National Endowment for the Humanities and The Andrew W. Mellon Foundation Humanities Open Book Programfndhttp://id.loc.gov/vocabulary/relators/fndMiAaPQMiAaPQMiAaPQBOOK996328044203316Shapes of apocalypse1946243UNISA03371oam 2200577 c 450 99657184330331620220221094418.03-8394-5720-310.14361/9783839457207(CKB)4100000011937939(DE-B1597)577761(OCoLC)1252421052(DE-B1597)9783839457207(MiAaPQ)EBC6624505(Au-PeEL)EBL6624505(transcript Verlag)9783839457207(EXLCZ)99410000001193793920220221d2021 uy 0gerur|||||||||||txtrdacontentcrdamediacrrdacarrierBerührbarkeit als conditio humanaEmotionale Phänomene in Hannah Arendts politischem DenkenHéla Hecker1st ed.Bielefeldtranscript Verlag20211 online resource (248 p.)Praktiken der Subjektivierung243-8376-5720-5 Frontmatter -- Inhalt -- 1. Einleitung -- 2. Emotionale Phänomene und Weltbezug -- 3. Politiken der Berührbarkeit -- 4. Thaumazein und politische Urteilsfindung -- 5. Ein letztes Wort zum Weltverlust -- Dank -- Bibliografie -- Quellen und AnmerkungenHannah Arendts leidenschaftliches Denken offenbart sich in ihrem Werk u.a. durch die häufige Nennung emotionaler Phänomene wie Wut, Liebe, Mut oder Mitleid. Bislang wurde diese affektive Argumentationsebene jedoch nicht systematisch untersucht. Héla Hecker argumentiert dafür, dass Arendt Gefühle und Affekte nicht als per se apolitisch, sondern als welteröffnende bzw. -verschließende Artikulationen einer grundsätzlich menschlichen Berührbarkeit bewertet. Das Politische ist der Bereich, in dem diese Berührbarkeit als conditio humana frei und geschützt gelebt werden kann. Gleichzeitig bürgt die Fähigkeit, sich vom Anderen und von der Welt berühren zu lassen, für die Möglichkeit von Freiheit und Neubeginn.Praktiken der SubjektivierungHannah Arendt; Emotion; Gefühl; Affekt; Affect Studies; Politische Philosophie; Politik; Philosophie des Körpers; Sozialphilosophie; Deutsche Philosophiegeschichte; Philosophie; Affect; Political Philosophy; Politics; Philosophy of Body; Social Philosophy; German History of Philosophy; Philosophy;Affect Studies.Affect.Emotion.German History of Philosophy.Philosophy of Body.Philosophy.Political Philosophy.Politics.Social Philosophy.Hannah Arendt; Emotion; Gefühl; Affekt; Affect Studies; Politische Philosophie; Politik; Philosophie des Körpers; Sozialphilosophie; Deutsche Philosophiegeschichte; Philosophie; Affect; Political Philosophy; Politics; Philosophy of Body; Social Philosophy; German History of Philosophy; Philosophy;Hecker HélaUniversität Oldenburg, Deutschlandaut1461701Deutsche Forschungsgemeinschaft (DFG)fndhttp://id.loc.gov/vocabulary/relators/fndDE-B1597DE-B1597BOOK996571843303316Berührbarkeit als conditio humana3670345UNISA03459oam 22007814a 450 991014104460332120240513172038.01-003-69753-41-04-079206-51-282-98531-0978661298531790-485-1273-510.1515/9789048512737(CKB)2670000000067117(EBL)649968(OCoLC)705536033(SSID)ssj0000470069(PQKBManifestationID)12174130(PQKBTitleCode)TC0000470069(PQKBWorkID)10412195(PQKB)10979556(OCoLC)710153850(MdBmJHUP)muse78674(DE-B1597)517573(OCoLC)1083630557(DE-B1597)9789048512737(Au-PeEL)EBL649968(CaPaEBR)ebr10443000(CaONFJC)MIL298531(oapen)https://directory.doabooks.org/handle/20.500.12854/31565(ScCtBLL)25500665-019e-47f4-80ef-8ae60694b8c4(Perlego)1458579(oapen)doab31565(MiAaPQ)EBC649968(EXLCZ)99267000000006711720110325d2010 uy 0engur|n|---|||||txtccrHow Modern Science Came into the WorldFour Civilizations, One 17th-Century Breakthrough /H. Floris Cohen1st ed.Amsterdam University Press2010Amsterdam :Amsterdam University Press,2010.©2010.1 online resource (825 p.)Description based upon print version of record.90-8964-239-0 Includes bibliographical references (p. [743]-765) and indexes.pt. I. Nature-knowledge in traditional society -- pt. II. Three revolutionary transformations -- pt. III. Dynamics of the revolution.Once, the concept of 'the Scientific Revolution of the 17th century' was innovative and inspiring, yielding what is still the master narrative of the rise of modern science. That narrative, however, has turned into a straitjacket-so often events and contexts just fail to fit in. Even so, in Floris Cohen's view neither the early, theory-centered historiography nor present-day contextual and practice-oriented approaches compel us to drop the concept altogether. Instead, he offers here a narrative restructured from the ground up, by means of a comprehensive approach, sustained comparisons, and a tenacious search for underlying patterns. Key to his analysis is a vision of the Scientific Revolution as made up of six distinct, yet tightly interconnected revolutionary transformations, each of some twenty-five-to-thirty years' duration. This vision enables him to explain how modern science could come about in Europe rather than in Greece, China, or the Islamic world.'Science, AncientScienceEuropeHistoryScienceHistoryElectronic books. Science, Ancient.ScienceHistory.ScienceHistory.509.409032TB 2355rvkCohen H. F960249MdBmJHUPMdBmJHUPBOOK9910141044603321How modern science came into the world2176510UNINA