Le Quartier: Étude Géographique Et Psycho-Sociologique

Les problèmes de la vie sociale en milieu urbain doivent être étudiés non dans un espace géographique au sens étroit, ni dans un espace social indépendent de l'espace géographique mais dans un espace socio-géographique qu'il importe de définir pour chaque agglomération. (P.-H. Chombart de Lauwe, Des hommes et des villes , p. 41)     

Raumplanung im Wandel

Verglichen mit vielen anderen, auch europ?ischen L?ndern, existiert in der Bundesrepublik Deutschland seit vielen Jahren ein ausgeklügeltes und komplexes System der Raumordung. Seit den ersten Anf?ngen hat sich viel ver?ndert. DIPL.-GEOGR. UTE C. BAUER sprach mit PROF. DR. DIETRICH FüRST, früher Professor für Landesplanung und Regionalforschung an der Universit?t Hannover, über den Wandel, den die Raumordnung in den letzten Jahrzehnten durchgemacht hat. Als Experte für Regionalentwicklung und -?konomie erl?utert er die wichtigsten Tendenzen und Aufgaben, denen sich die Disziplin heute stellen mu?.     

Europa im Umbruch

Ohne Zusammenfassung     

Raumplanung im Wandel

Verglichen mit vielen anderen, auch europ?ischen L?ndern, existiert in der Bundesrepublik Deutschland seit vielen Jahren ein ausgeklügeltes und komplexes System der Raumordung. Seit den ersten Anf?ngen hat sich viel ver?ndert. DIPL.-GEOGR. UTE C. BAUER sprach mit PROF. DR. DIETRICH FüRST, früher Professor für Landesplanung und Regionalforschung an der Universit?t Hannover, über den Wandel, den die Raumordnung in den letzten Jahrzehnten durchgemacht hat. Als Experte für Regionalentwicklung und -?konomie erl?utert er die wichtigsten Tendenzen und Aufgaben, denen sich die Disziplin heute stellen mu?.     

Die bewertung des ungeborenen lebens im alten israel und im alten orient

Abstract

First, how does Haggai “construct” the temple, i.e. what view does he hold of it, its function and its significance? The answer here is that, whatever the Second Temple actually was, Haggai does not construct it as a place of sacrifice, a house of prayer, a location of the presence of God, a pivot of the economic system of Judah, a focus of ethnic identity, etc., but as a treasury. It must be rebuilt because it is a shame (not “glory") for Yahweh not to have a “house” in which treasures of silver and gold belonging to him can be stored and exhibited (2,7–9). And this temple must be rebuilt quickly because of the imminent political‐military upheaval ("shaking") of the earth that will result in booty in large quantities arriving in Jerusalem.

Second, is there anything in the text of the book that undermines this “construction” of the temple? Yes, there is an underlying conflict in the text (amounting to a deconstruction) over the issue of honour Yahweh is dishonoured by the ruined state of the temple, but it is not the rebuilding of the temple that will bring him honour. Further, the designation of the Judaeans and the “work of their hands” as “unclean” (2,14) deconstructs the text's placing responsibility for the rebuilding in their hands. Further still, the sudden narrowing of focus to Zerubbabel in the closing verses of the book (2,20–23), and the unprepared designation of him as an eschatological king, deconstructs the prophecy's professed concern with the temple.

Third, can these deconstructionists be deployed in the service of a reconstruction? Here I use the axiom that texts exist in order to repress social conflicts. Yes, we can first reconstitute the social reality implied by the text: from the deconstruction over the issue of honour we can reconstruct the conflict between enthusiasts for temple rebuilding and resisters. From the deconstruction over cleanness and uncleanness we can reconstruct the conflict between the leadership and the proletariat. From the deconstruction regarding Zerubbabel we can reconstruct the political conflict over the governorship.

And yes, we can secondly “construct” the social reality created by the reading of the text today. Here we can see how the reading of the text by biblical scholars functions as a repression of conflicts of interest and ideology among different groups of readers, and how the deconstructability of the text can serve to bring such conflict to consciousness.     

und im Buche Hosea

Abstract

Die Wörter in Deut 26,5 werden in der Pæsach Haggada transitiv verstanden. Für unsere gewöhnliche intransitive Lesung gibt es keine klaren Belege vor der Zeit Ibn Ezras. Es ist schwierig, eìne Situation in der Geschichte Israels zu finden, wo die intransitive Lesung verständlich ist Hier prüfe ich, das Problem umzukehren. Von der Hypothese ausgehend, daß die transitive Lesung die primäre ist suche ich die Voraussetzungen für die Entstehung der intransitiven Lesung.     

Geminierte Konsonanten im Hochhindi

Ohne Zusammenfassung     

Strukturwandel der Wissenschaft im Nationalsozialismus

National Socialism brought about profound changes for the German academic system. Forced emigration not just sent outstanding scholars into exile, thus closing down promising research venues. In fact, it changed the entire climate of scientific inquiry by removing intellectual outsiders from the scene, whose absence usually precludes any success of innovative research. In most disciplines this led to a dominance of just a few academic ‘schools’ and paradigms, which severely harmed intra‐discipline accountability and innovation. The academic bureaucracy worked more effectively than has been assumed for a long time: practice‐oriented research enjoyed massive state support, and huge research projects outside the universities flourished. At the same time the National Socialists looked ambivalently at the universities themselves. They savored the legitimizing functions of the arts and sciences, and yet they distrusted the professors as exponents of the bourgeois world of old. Contrary to the blooming sciences such as biology, chemistry, and physics, the arts and humanities had a hard time demonstrating their practical applicability. In order to prove their worth by means of giving advice to the political sphere, they formed interdisciplinary combines, which were massively funded by the ‘Deutsche Forschungsgemeinschaft’. The ‘Deutsche Wissenschaft’, which has been incorrectly marginalized in numerous accounts, served in part to provide a Weltanschauung justification for these networks. While the German academic community in 1945 tried to pick up the threads of the a‐political self‐ understanding of the 1920s, in fact there were numerous continuities to academic life before and after 1945. Among them were the encompassing loss of international contacts, the strengthening of hierarchical structures, and the importance of feasibility criteria for the culture of innovation. The arts and humanities (Geisteswissenschaften) could not regain the lost territory of significance, which they had suffered during the Third Reich. It is mainly their development which showed an amazing persistence of national socialist patterns of view and of concepts of the enemy, which in turn as late as 1968 inspired in part the anti‐bourgeois thrust of the critique of the academic world.     

Theodorus Priscianus im lateinischen Oribasius

Recent readings of Fam. 12.16 have revealed that Trebonius' aim in writing to Cicero was the complicated result of anxieties over influence. I extend this complexity to Trebonius' citation of the satirist Lucilius and argue that Lucilius is mentioned for his literary status as well as libertas. Trebonius' satire was, in Lucilian vein, directed at the dead Julius Caesar, and Horace in turn refers obliquely in Satires 1.2 to Trebonius, and Cicero's literary representation of and connection with him.