247 research outputs found
Paul Assmann (1881–1967): Erforscher der Geologie Oberschlesiens
No full textPaul Assmann arbeitete über mehrere Jahrzehnte als kartierender Geologe an der (Königlich) Preußischen Geologischen Landesanstalt und ihren Nachfolge-Institutionen. Sein Hauptbetätigungsfeld war die Trias von Oberschlesien (heute Polen). Neben bio- und lithostratigraphischen Untersuchungen machte er sich um die paläontologische Revision der Wirbellosen der Trias verdient. Zahlreiche Fossilien und Belegstücke aus Aufschlüssen und Bohrungen sind in den Sammlungen der Bundesanstalt für Geowissenschaften und Rohstoffe überliefert. Assmann ist Autor von 29 geologischen Karten.Paul Assmann was employed in the Geological Survey of Prussia (Preußische Geologische Landesanstalt) 1908–1939. His main duty was the geological mapping of Upper Silesia (Oberschlesien, today Poland), particularly of the Triassic. His scientific work contains bio- and lithostratigraphic investigations of the Triassic and the palaeontological revision of Triassic invertebrate fossils, which he had collected. His publications are of great importance even today, especially his paleontological works. He is the author of 29 geological maps
Vier Grundtypen von Zeugenschaft
No full textAn erudite, yet accessible cultural essay, reconstructing historical and cultural varieties of testimonies, which led to the emergence of various kinds of witness figures and types of testimonies. By introducing this order, it is easier to see and understand the specificity of oral history – both the “normal” and the “Holocaust” one – against the backdrop of court witness and religious testimonies. Assmann’s text lends itself to being read in a variety of ways – including as a culturological source study.
Translation after: A. Assmann, “Vier Grundtypen von Zeugenschaft”, [in:] Im Auftrag der Fritz Bauer Instituts, Zeugenschaft des Holocaust Zwischen Trauma, Tradierung und Ermittlung, ed. G. Kossler, Frankfurt 2007, p. 33–51. The permission to publish the translated version of the article has been granted by the author. License: CC BY-SA 4.0. (editor’s note)
Honour and recognition in the German novel of banditry ca 1800
No full textThis article performs a reading informed by Honneth’s theory of recognition of the two best-known German novels of banditry of the 1790s, Johann Heinrich Zschokke’s Abaellino der große Bandit (1794) and Christian August Vulpius’ Rinaldo Rinaldini (1799) in an effort to understand how popular literature participates in and reflects upon the discourse on honour and recognition around 1800. Its status as popular genre makes the novel of banditry (Räuberroman) a potentially interesting source on shifts in the theory and practice of honour as experienced by ordinary Europeans at the turn of the 19th century. The genre was found to relate to the honour discourse not directly, but in the manner of a heterotopia, simultaneously located outside that discourse and referentially connected to it. Taken in isolation, the novel of banditry is not an informative source on the changing role of honour and new patterns of intersubjective recognition in late 18th century Europe. Seen as part of a particular constellation of textual production and reception, however, the genre sheds light on the aporias of honour experienced by those socially marginal ‘new readers’ intent on exploiting literature in the struggle for enhanced social recognition.Peer reviewe
Chalarus obscurus Zetterstedt 1838
No full text<i>Chalarus obscurus</i> (Zetterstedt, 1838) <p> <i>Pipunculus obscurus</i> Zetterstedt, 1838: 580.</p> <p> <b>Annotations:</b> Collin (1956) designated specimen no. 346 of Zetterstedt’s collection as the lectotype of <i>C. obscurus</i>, which was later studied by Jervis (1992). According to the latter author, the male lectotype is badly damaged and unidentifiable to species level.</p>Published as part of <i>Kehlmaier, Christian & Assmann, Thorsten, 2008, The European species of Chalarus Walker, 1834 revisited (Diptera: Pipunculidae), pp. 1-39 in Zootaxa 1936</i> on page 28, DOI: <a href="http://zenodo.org/record/184950">10.5281/zenodo.184950</a>
Religião, educação e solidariedade: um estudo dos pressupostos antropológicos de Hugo Assmann
No full textReligião, Educação e Solidariedade é um trabalho que procura por meio dos
pressupostos antropológicos de Rugo Assmann, elaborar um conteúdo que possa auxiliar no
pensar uma educação para a solidariedade. Para tanto, foi necessário e de fundamental
importância fazer um rastreamento no vasto escrito de Assmann para desenvolver a idéia
central e norteadora de toda a nossa abordagem, a saber, a visão de ser humano defendida
pelo nosso autor em questão.
A partir dessa concepção antropológica, foi possível constatar as visões de seres
humanos com as quais os modelos econômicos, "socialismo real" e o neoliberalismo
trabalham. Diante disso, constatou-se também que a antropologia dos dois modelos tem
concepção de ser humano redutivista; ou seja, o socialismo vê o ser humano como
naturalmente solidário, enquanto que o neoliberalismo vê o ser humano como naturalmente
egoísta.
De acordo com Assmann, a maneira como o neoliberalismo concebe os seres humanos
traz grandes implicações para a realização de projetos sociais factíveis. Com isso, a idéia de
uma antropologia que concebe os seres humanos como seres de necessidades e desejos,
alonga-se para outras dimensões, por exemplo, a ambigüidade, a contingência e, por fim,
sistema vivo auto-organizativo centrado na corporeidade viva, abre espaço para uma nova
compreensão dos seres humanos que permite pensar um ser com possibilidade de
melhoramento.
A partir dessa perspectiva, desenvolvemos os conceitos de conversão epistemológica,
de conversão ética e conversão religiosa como aposta a ser inserida no processo ensino
aprendizagem, com vista à emergência de uma educação que tome a pessoa mais humana em
suas relações com os outrosReligion, Education and Solidarity is a work which looks for, through Hugo Assmann
anthropologic motives, elaborating a content that may help thinking an education for
solidarity. For that, it was necessary and extremely important a deep search about Assmann
written. Material in arder to develop the central idea of our work: the human vision defended
by our author.
By this anthropologic idea, it was possible to check the different points of view about
human beings, with whom the economics models, "real socialism" and "neoliberalism",
work. It was algo possible to conclude that the two models anthropology has a reducted
human conception; which means that socialism sees human being as naturally sympathetic,
while "neoliberalism" sees human being as naturally selfish.
According to Assmann, the way "neoliberalism" sees human beings brings great
effects real to the realization of possible social projects. This way, the idea of an anthropology
which conceives human beings as beings of necessities and wishes, leading itself to other
dimensions, for instance, the ambiguity, the contingence and at last and ative self organized
system, centered in the "alive body" gives space for a new human being comprehension
which allows to think about a being with improvement possibility.
From this point, we've developed thoughts esteems of knowledge conversion, ethjc
conversion and religious conversion as a bet to be inserted in the teaching leaming process,
due to the emergency of an education which tum the person into someone more human in its
relations with other
Cultural Memory: Script, Recollection, and Political Identity in Early Civilizations
No full textThis is the first chapter of Jan Assmann's book on "Cultural Memory, Script, Recollection, and Political Identity in Early Civilizations" (so far only available in German) in which the author develops a theory of collective memory in related to examples from early high cultures. The author stresses that the culture of recollection is a form of social obligation determining the identity and self-assessment of a group. It is a universal phenomenon, as every collective needs to define itself with the help of memory and thus brings about communion. The culture of recollection pertains to staking out social horizons of meaning and time. It is in one's memory that one reconstructs the Past, and it is the culture of recollection that supplies us with different forms and means of relating to the Past. Death is the most basic form of a break with the past, a break that provokes the necessity to relate to the past and stands therefore at the beginning of the culture of recollection. While the word tradition only stresses continuity, progression, and resumption, Jan Assmann introduces the notion of "cultural memory" characterized by emotive attachment as well as a deliberate reference to the past that overcomes the breach by allowing for both: memory and oblivion.
Based on the writings of the French sociologist Maurice Halbwachs, Jan Assmann discusses the possibility of collective memory as opposed to individual memory. While individuals are the carriers of memory, the memory of individuals cannot exist without the social frames a given collective defines. Recollections, even of the most intimate kind, are formed solely through communication and interaction within the scope of a social group. This implies that the individual can only remember what fits into the social frames of his or her present. Thus every historical fact is transposed into a memory figure to be substantiated by a specific place and a specific time. This form of collective memory testifies to their group membership for those who share in it. A social group that constitutes itself as a memory communion will safeguard its past mainly under two aspects: its unique character, and its duration. It will, in its self-image, emphasize external distinctions while playing down internal ones. At the very point where the past is no longer remembered, history sets in. Historiography starts where memory ends. History as the product of historiography is abstract, and the opposite of memory which is always collective, i.e. group-specific and identity-concrete
A voz do escândalo: o papel socioliterário dos pasquins
No full textTCC (graduação) - Universidade Federal de Santa Catarina. Centro de Comunicação e Expressão.Curso de Licenciatura e Bacharelado em Língua Portuguesa e Literaturas em Língua PortuguesaO presente trabalho trata dos pasquins. Pode-se dizer que há duas vertentes de pasquins: de um lado, os do séc. XIX, pesquisados por Nelson Wernek Sodré em A história da Imprensa no Brasil. De outro, os pasquins com teor satírico afixados em locais públicos, estes, diferentemente daqueles, são anônimos tanto na assinatura quanto na distribuição. Os pasquins encontrados em Florianópolis e no romance A má hora: o veneno da madrugada, de Gabriel Garcia Márquez, fazem parte dessa vertente. Alguns aspectos dos pasquins são analisados aqui, tais como, a sátira, a função autor, o anonimato e, por fim, seu papel socioliterário.This work deals with the pasquins. It can be said that there are two different strands of pasquins: on the one hand, those of the 19th century, researched by Nelson Wernek Sodré in his A história da imprensa no Brasil. On the other hand, there are the pasquins with satiric content which used to be posted in public places; these ones, differently than the first ones, are anonymous both in signature and in distribution. The pasquins found in Florianópolis and in the novel A má hora: o veneno da madrugada, from Gabriel Garcia Márquez belong to this strand. In order to comprehend the aspects of the pasquins it is necessary to go through some topics, for example the etymology of the word pasquim, the satire, the author function, the anonymity and lastly its socio-literary role
Detection and analysis of resolution-(in)dependent systematic errors in crystallographic data sets
No full textDesativar o direito: um caminho a partir da obra de Giorgio Agamben
No full textDissertação (mestrado) - Universidade Federal de Santa Catarina, Centro de Ciências Jurídicas, Programa de Pós-Graduação em Direito, Florianópolis, 2014O trabalho parte do problema de tentar pensar uma forma de resistência pelo Direito. A hipótese sustentada encontra amparo na noção de "desativar" o Direito, contida na obra de Giorgio Agamben. Neste sentido, o trabalho busca recompor os paradigmas jurídico-político e governamental dentro da obra do autor em questão, principalmente a partir dos livros "O poder soberano e a vida nua", "Estado de Exceção" e "O Reino e a Glória". Ao fim, a proposta de "desativar" o Direito e o conceito de inoperosidade defrontam-se com a máquina governamental agambeniana. Na conclusão, a filosofia do Direito é apresentada como alternativa para se pensar uma nova relação entre Direito e vida.Abstract: The work begins from the problem of trying to think of a way of resistance by Law. The hypothesis is supported by the notion of "deactivate" the law, contained in the work of Giorgio Agamben. In this sense, this dissertation seeks to reconstruct the legal-political and governmental paradigms within the work of the author in question, mostly from the books "The sovereign power and bare life", "State of Exception" and "The Kingdom and the Glory". At the end, the proposal to "deactivate" the Law and the concept of unindustriousness are confronted with Agamben's government machinery. In conclusion, the philosophy of law is presented as an alternative to think about a new relationship between law and life
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