Search results for ""peeters publishers""

This book, which is based on primary and secondary textual sources as well as personal field work and personal interviews, highlights the ongoing contribution of the new middle class in the making of modern Iran. It studies the main causes of their discontent against secular modernizing states, and the reasons behind the failure of secular politics under the Pahlavis; and emphasizes the revival of secular ideas and politics in post-revolutionary Iran. Despite the contribution of the secular new middle class in introducing modern ideas and demands, and their salient role in opposition politics throughout twentieth century Iran they failed to gain the leadership of the 1979 revolution. The result was the defeat of secular ideologies by a modernized and radicalized Shi'ite doctrine. The book examines significant social, cultural, and political outcomes of the revolution, arguing that the failure of political Islam to respond to societal demands has led to the revitalization of debates on Western modernity. The increasing support of the civil society for these intellectual endeavors which attempt to secularize Islam and reconcile Islam with democracy shows that the failure of secularism was the outcome of temporary cicumstances.

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Si, au fur et a mesure que l'Union Europeenne s'elargit et son importance au niveau mondial s'accroit aussi bien du point de vue territorial que demographique, economique et politique, l'introduction de nouvelles langues officielles pose un probleme linguistique majeur; celui de la communication entre Etats, entre citoyens. L'Union Europeenne, en decidant de garder onze langues officielles, a fait le pari de la complementarite des langues, le pari de la diversite. Mais, l'option de la diversite a aussi ses exigences. En effet, pour faciliter la mobilite des citoyens, prevue deja dans le traite de Rome et pour assurer une meilleure intercomprehension a l'interieur de la Communaute, l'apprentissage des langues des partenaires europeens est indispensable. Cependant, la Communaute n'a pris conscience de l'importance de cet enjeu que tres recemment. Deja en 1981, L. Jacoby, membre de la Commission des Communautes Europeennes, soulignait que rien, ou presque rien, n'avait ete fait pour atteindre ces objectifs. Depuis lors, la politique linguistique des pays membres concernant les langues etrangeres contribue-t-elle a atteindre ces objectifs ? C'est pour repondre a cette question que nous avons trouve utile d'entreprendre une recherche a l'echelle europeenne, dont les resultats sont presentes dans cet ouvrage.

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Die Hermeneutik setzt sich mit dem Subjekt auseinander, sie entdeckt dessen List und Tauschung, sie schafft es aber nicht ab. Sie uberlasst es vielmehr der geduldigen Arbeit der Interpretation den Faden der Ariadne zu probieren, der uns nicht aus dem Labyrinth der Welt herausfuhrt, sondern es in einen bewohnbaren Ort verwandelt. Um dies zu tun, muss man am Subjekt gesichert arbeiten und sich gleichzeitig zu seinen aussersten Grenzen vorstrecken: wieder das Subjekt denken aber, zur gleichen Zeit und trotz dem Subjekt, uber das Subjekt hinaus denken. Das Buch verfolgt die Etappen, den Wechsel des Subjekts der Modernitat und kreuzt damit das Endliche und die Zeitlichkeit, den Wunsch und das Bedurfnis, die Erinnerung und das Zeugnis. Es entsteht die Moglichkeit eines neuen Subjekts, das nicht mehr verschlossen und selbstandig ist, sondern von einer Komplexitat und einer Andersheit durchquert ist, welche es grunden und bilden; ihm kann die Aufgabe der Philosophie als Suche nach der Wahrheit wieder anvertreut werden.

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Hendrik Herp (um 1410-1470) gehort ohne Zweifel zu den markantesten Personlichkeiten im spatmittelalterlichen Frommigkeitsleben der Niederlande. In seinem Hauptwerk, dem volkssprachlichen "Spieghel der Volcomenheit" verfasste er eine mystische Stufenlehre fur ein laikales Publikum, die bis in die Neuzeit rezipiert wurde. Der vorliegende Band beschaftigt sich mit der Rezeption des "Spieghels" speziell im oberdeutschen Raum. Als Grundlage fur die Untersuchungen werden Herps Biographie und Gesamtwerk vorgestellt sowie die Grundzuge einer Text- und Uberlieferungsgeschichte des mittelniederlandischen "Spieghels" dargelegt. Im Hauptteil wird die Uberlieferungs- und Textgeschichte des oberdeutschen "Spiegels der Volkommenheit" erarbeitet. Dabei werden Benutzerkreise, Ursachen und Hintergrunde fur die oberdeutsche Uberlieferung, Schreiber und Provenienzen der Handschriften, Wege und Formen der Textverbreitung untersucht. Den Umgang mit spekulativ-mystischen Inhalten wird ebenso nachgegangen zie der Frage nach dem Einfluss des laikalen und monastischen Publikums auf die Textgeschichte. Abgeschlossen zird die Untersuchung mit einem Blick auf die Uberlieferung weiterer volkssprachlicher mittelniederlandischer Literatur in Oberdeutschland.

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La collection de textes coptes de la Bibliotheque Nationale et Universitaire de Strasbourg, qui comprend environ 2000 pieces, est presque totalement inedite. Dans cet ouvrage, qui constitue l'amorce d'un catalogue de ce fonds, sont regroupes les fragments bibliques (une cinquantaine), sur papyrus et parchemin. S'ils sont de dimensions reduites, ces fragments apportent du materiel nouveau sur deux points: (1) certains d'entre eux attestent des passages encore inedits de la version sahidique de l'Ancien Testament. (2) Les sept fragments en dialecte fayoumique (Psaumes, Daniel, Epitre aux Romains) viennent aussi enrichir la version du texte biblique dans ce dialecte (c'est particulierement interessant pour les Psaumes, pour lesquels on a maintenant des temoins substantiels dans quatre grands dialectes coptes); ils contribueront en meme temps a ameliorer la connaissance du fayoumique lui-meme, qui reste sans doute, parmi les dialectes, le plus insuffisamment decrit.

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Film is niet alleen een kwestie van verhaal, montage, mise en scene. Het medium heeft ook fundamenteel te maken met een aantal ingrepen in de beelden en de beelddrager zelf, die de filmtheorie gewoonlijk samenbrengt onder de noemer "optische effecten". Optische effecten in de film beoogt een theoretisch model te construeren, dat ons toelaat deze effecten te begrijpen en er een eigen betekenis aan toe te kennen. Hiervoor grijpt de auteur terug naar het baanbrekende werk van de Franse semioticus Christian Metz, dat - samen met de niet minder belangrijke publicaties van o.m. Louis Hjelmslev - aan zeer rigoureuze herinterpretatie wordt onderworpen. Steunend op het werk van Jaques Aumont en Jacques Fontanille, wiens onderzoek hier voor het eerst in het Nederlands wordt voorgesteld, ontwikkelt Jack Post een semiotisch model dat de optische effecten niet langer als narratieve of thematische eenheden beschouwt, maar eindelijk recht doet aan hun onherleidbare visuele specificiteit. Deze aandacht voor het strikt visuele karakter van de optische effecten biedt de auteur ook de kans te pleiten voor een nieuwe vorm van semiotiek, die het ongrijpbare van het beeld respecteert zonder daarom de vrije hand te laten aan de interpretatiedrift van de analist.

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Mysterieuse dans ses origines autant que fulgurante dans sa duree, eclatante dans sa reussite mais enigmatique dans ses intentions, l'elegie erotique romaine n'a rien perdu de sa puissance de fascination. Toutefois, ce n'est pas une mince ironie que cette poesie, dont se flatte l'orgueil national romain, s'affiche si resolument comme tres peu romaine d'esprit, ou pour mieux dire, anti-romaine. Toutes les valeurs traditionnelles y sont bafouees ou ridiculisees, et l'on chercherait vainement un seul vice qui ne se trouve justifie par une ou plusieures elegies. Avec Tibulle, Properce et Ovide, l'antique ideal de vie qui ferait que "Rome fut toujours dans Rome" semble avoir vole en eclats. En realite, leurs elegies semblent s'articuler sur un subtil jeu de masques, ou seule l'identification juste du locuteur permet de rendre compte des polarites violentes et contradictoires qui s'y manifestent. Une telle analyse permet d'entrer dans la confidence de l'ecrivain et de savoir ce qu'il pense vraiment, tout specialement au plan politique.

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Anschliessend an die 1993 erschienene Erausgabe des syrischen Urtextes der Apokalypse des Pseudo-Methodius, besorgt von G.J. Reinink (CSCO, Scriptores Syri, T. 220 und 221), folgt jetzt die Neuausgabe der griechischen Ubersetzung und deren Ubersetzung ins Lateinische, die die fruheren Editionen des griechischen Textes von V. Istrin und A. Lolos, und des lateinischen Textes von E. Sackur ersetzen soll. In dieser von W.J. Aerts und G.A.A. Kortekaas besorgten Neuausgabe werden der griechische und der lateinische Text der ersten (langsten) Version vis-a-vis prasentiert, mit kritischem Apparat und mit einer ausfuhrlichen Einleitung, in welcher die benutzten Handschriften beschrieben und der Sprachgebrauch des Mittelgriechischen und des merovingischen Latein analysiert werden. In diesem 1. Teil werden auch die Testimonien und der Widmungsbrief des lateinischen Ubersetzers, Petrus Monachus, vorgefuhrt. Im 2. Teil sind, neben den Kommentaren zu den Testimonien und der Ubersetzung des Widmungsbriefes, die Anmerkungen zu den Texten und die griechisch-lateinischen und lateinisch-griechischen Wortlisten, die Einsicht in die Ubersetzungsmethodik des Petrus Monachus gewahren sollen, aufgenommen. Indices und Bibliographien in beiden Teilen komplettieren das Ganze.

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The conversion of Armenia is traditionally dated to 314 when Gregory the Illuminator (c. 240-332) baptized King Trdat (298-330) and the royal family. Not until the fifth century did there develop both a Christian literature for Armenians in the Armenian languages, and the beginnings of a literary tradition in several genres which provided a coherent argument against the old religion of Zoroastrianism and made for the creation of Armenia as a Christian nation. Eznik of Kolb, later bishop of Bagrewand, studied in Edessa and in Constantinople among that first generation of Armenian Christians who made available in the newly established Armenian script translations of Greek and Syriac texts, including the Bible and other early Christian writings. Eznik composed a treatise of theology and apologetic in Armenian which has survived untitled in one manuscript. Modern editors and translators have titled this treatise On God or Against the Sects. Eznik addressed perceived threats to Christianity in Armenia from heretical and non-Christian movements, among them Valentinian Gnosticism and the schools of Greek philosophy, Marcionism, Manichaeism and Zoroastrian Zurvanism. Eznik's sources include the Bible; ancient Greek, non-Christian literature; earlier Greek patristic treatises and other works; Syriac patristic texts; and Iranian works either written or oral, concerning the Zurvanite form of Zoroastrianism and Armenian paganism. The central concern of the book is to contrast the monotheistic Christian God with the dualistic or polytheistic deities and religions of his opponents. Eznik's book is unusual in several aspects. It is the first apologetic treatise composed in Armenian, and it also provides a summary of early Christian doctrine as Eznik understood it. It contains unique information on the fifth-century teachings of Zurvanism and Marcionism. It attests to an Armenian theology conversant with both Syriac and Greek sources. It also opens a window into pre-Christian Armenian mythology and folklore. The English translation is based on the critical edition of Louis Maries and Charles Mercier.

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The author of this book, Gerard Lukken, has always believed that liturgy is not something which is unchangeable or sacrosanct, something to be imposed 'from above'; rather he believes that it must gain shape and content from the situation in which believers find themselves. This involvement is reflected in the hundreds of publications which have flowed from his pen. Lukken's extensive writings offer not only an exciting reflection on the challenges (such as secularization and the decrease in church-going) confronting church and believers, but also on the problems they have faced in celebrating their faith in recent decades. Moreover, his work represents a model for methodological renewal. The key concepts in his theological approach and his evaluation are 'anthropology' and 'semiotics'. These two aspects have left their marks on the organisation of this book which is a selective compilation drawn from his earlier publications. This collection consists of nineteen studies which have lost nothing of their topicality and most of which are now being translated into English, French or German for the first time. By crossing the frontier of language in such a way the editors wish not only to honour a leading specialist in liturgy but also to contribute to academic research into liturgy throughout the world. Gerard Lukken (1933) studied at the Diocesan Seminary in Haaren (Noord-Brabant), the Pontificia Universita in Rome, and the Institut Superieur de Liturgie in Paris. He was professor of liturgy and sacramental theology (from 1967) and director of the Liturgical Institute (from 1992) at the Theological Faculty of Tilburg until his retirement in 1994.

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This book reflects on the problematic relation of ethics to politics in our 'democratic' era. If democracy implies the loss of an ultimate foundation for both ethics and political action, how can it be defended against its (ultra-nationalist, fundamentalist,...) critics. Are there reasons for being a 'democrat' and what does it mean to be so or to act 'democratically'. Does this merely imply strict obedience to certain procedures that we call 'democratic' or does a democratic society ask for a democratic attitude or ethos. If so, how can this ethos be defined and grounded. All contributions to this volume articulate answers to these questions or to problems intrinsically related to them (i.e. what is the status of the law when it loses ultimate foundation). They do so by reflecting on the work of some important contemporary French philosophers: Lefort, Lyotard, Derrida, Levinas, Lacan, etc.

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Employing the traditional tools of historical-critical methodology as well as a selected mix of techniques from newer literary criticism, this book provides a close analysis of the syntactic and semantic content of Phil 3:7-11 in its immediate and broader context, concluding that this passage represents a very high christological statement on the part of Paul, and discusses some of the implications of these findings in regard to the interpretation of Phil 2:5-11, the wisdom ambience of the letters of Paul, and relevance for modern christologies. In Philippians 3:7-11, Paul makes a very strong statement about how much Christ Jesus means to him. This study seeks to demonstrate how the passage within its context gives expression to a high christological statement which is frequently disregarded in treatments of Pauline christology. Chapter One presents a concise summary of the history of exegesis of Phil 3:7-11 and identifies the elements present within that history which indicated the desirability of a more in-depth treatment. Chapter Two focuses on the entire letter to the Philippians as the context of interpretation of Phil 3:7-11, beginning with a discussion of the methodology employed in the remainder of the work. Chapter Three focuses on Phil 3:7-11, first considering the textual variants within these verses, then describing in detail the relation of the complex sentence consisting of vv. 8-11. Chapters Four and Five deal with those issues of semantics in vv. 8-11 which require more extensive treatment. Chapter Six returns to a consideration of the meaning of knowledge of Christ, concluding with a consideration of the results of this study for current discussions of New Testament Christology.

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In recent decades semiotics has succeeded in establishing itself as a discipline with international recognition. As a discipline specifically devoted to the study of signs and sign systems, it is relevant to the discipline of theology, working as it does with verbal and non-verbal signs. Since 1976 Semanet, a Dutch study group, has applied Greimassian semiotics to linguistic theological statements. More recently, Gerard Lukken undertook the analysis of church buildings. It was at that stage that Mark Searle joint Semanet during a sabbatical leave. He applied the analytical method to a particular church: SS. Peter and Paul in Tilburg, which is of interest both as a representative modern church and as a particularly intruiging object for semiotic analysis. The book shows how Greimassian semiotic theory as it relates to architecture was developed into a usable method for analysing particular church buildings and then demonstrates how such an analysis might be conducted. The book contains numerous full color reproductions. Gerard Lukken (1933) is professor of liturgy and sacramental theology and director of the Liturgical Institute at the Theological Faculty of Tilburg. He studied at the Diocesan Seminary in Haaren, the Pontificia Universita Gregoriana in Rome, and the Institut Superieur de Liturgie in Paris. Mark Searle (1941-1992) was associated professor of pastoral liturgy at the Notre Dame University in Notre Dame (Indiana, USA). He studied at the Franciscan House of Studies in East Bergholt (United Kingdom), the Institut Superieur de Liturgie in Paris, the Liturgisches Institut in Trier and the Pontificio Ateneo di Sant'Antonio in Rome.

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If philosophy claims to be competent on foundational questions of ethics, one of its central problems becomes the alternative 'deontological versus teleological ethics'. From the historical and systematical point of view this alternative can be captured in the formula 'Kant or Aristotle ?' Schleiermacher's 'Guterethik' (ethics of goods) can be read as an attempt of a post-Kantian rehabilitation of the aristotelian approach. That this attempt is not a mere repetition of older scholastic approaches, is shown by its act-theoretical perspective, which is mounted critically against Kant. The distinction made by Kant between phaenomena and noumena leaves no room for an idea of human acts. In contrast, Schleiermacher's 'goods' do present a structural framework in which acts can appear amidst a social world. With these, a diversity of recognition modalities and a differentiated compound of societal institutions move to the center of ethical reflection. To test the solidity of this approach, one has to distinguish in Schleiermacher's texts between a metaphysical and a meaning-critical strain of thought. In this, Schleirmacher's reception of the contemporary notion of organism separates him from a crude neo-aristotelianism and connects him with Hegel's philosophy of law.

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