331 research outputs found
#27 – Gesundheit und Medien Teil 4: Hannah Sandstede, Serious Game über Euthanasie, und Steff Brosz zu Self-Tracking im Freizeitsport
No full textDie Reihe zu ‚Gesundheit und Medien‘ wird mit zwei tollen Projekten abgerundet. Hannah Sandstede stellt das Serious Game ‚Spuren auf Papier‘ vor. Das Game thematisiert die Euthanasie zur NS-Zeit und wir sprechen unter anderem darüber, wie ein solches Thema angemessen in einem Spiel behandelt werden kann und warum gerade dieses Medium dabei ein unglaubliches Potenzial besitzt. Mit Steff Brosz sprechen wir (ab 12:15) über das medienpädagogische Projekt ‚Self-Tracking im Freizeitsport‘. In diesem Projekt des JFF – Institut für Medienpädagogik wurde eine Serie kompakter Methoden zum bewussten und reflektierten Gebrauch von Fitness-Trackern entwickelt, die im Vereinssport sowie im Sportunterricht an Schulen eingesetzt werden können.
Spuren auf Papier
Self-Tracking im Freizeitspor
Allegorie des verdrängten Mitläufertums: Carl Merz’ und Helmut Qualtingers Herr Karl als österreichische ‚Banalität des Bösen‘
No full textWith Der Herr Karl (1961), Carl Merz and Helmut Qualtinger created a folk play of a ‘critical, myth-destroying form’ (Bobinac 1992) which is unique in Austrian theatre history. The scandal which this one-hour monodrama caused when it was first broadcast on Austrian television was also due to the unmasking character drawing: In the behaviour of the titular fellow traveller and opportunist ‘Herr Karl’, the audience recognised itself – the post-war mentality of repressing, forgetting and relativising found itself shaken to its foundations. The article aims to examine to what extent Hannah Arendt’s reflections on the ‘Banality of Evil’ are actually applicable to Merz and Qualtinger’s play and which aspects of Austrian mentality history become visible in it. In particular, the Austrian remembrance culture and its way of dealing with the traumatic happenings could become evident – especially in a nation that tried to posit itself as the first ‘victim’ of Hitler’s Germany even before the end of the wa
Ivan Merz and the Search for the Truth
No full textČlanak je posvećen Ivanu Merzu i njegovim traganjima za istinom. Počinje od analize književnih djela koja Merz proučava i koja su zaslužna za njegov intelektualni rast; ona nas vodi do Merzova zaključka u odnosu na važnost filozofije u ljudskome životu. Slijedi Merzovo traženje istine u različitim materijalnim formama, literarno-estetskim, te njihovo napuštanje radi otkrivanja više ideje, univerzalne istine. Potom se iznose Merzove tvrdnje o važnosti duhovne dimenzije i njegovo otkriće postojanja Boga kojemu duša nehotice teži. Na kraju članka pišem o postojanju ljudske borbe za otkrivanjem prave istine kako bih na koncu došao do zaključka o univerzalnoj istini, dostupnoj svima nama.This article is devoted to Ivan Merz and his search for truth. It begins with an analysis of the literary works which Merz studied and which contributed to his intellectual development. Through these works we arrive at Merz’s conclusion regarding the importance and significance of philosophy in man's life. The author continues to expound on Merz's search for truth in various literary-aesthetic material forms, and his later abandonment of the same, only to discover the existence of a higher idea, a universal truth. This is followed by an exposition of Merz’s claims on the importance of the spiritual dimension, his discovery that God exists and the fact that the soul aspires to Him unawares. The last part of the article deals with man's struggle to uncover the real truth, and the author comes to the conclusion that a universal truth exists which is attainable by all
Schwitters\u27s <em>Ursonate</em> and the <em>Merz</em> Barn Wall
No full textThis paper notes the importance of Kurt Schwitters\u27s Merz project to the modernist politics and poetics of exile of the 20th century. Placing the sound work of Schwitters within his full Merz project, the author assesses the relations between the Ursonate and the final Merzbau. He discusses three of these relationscollage, found objects and the structures of building materiality in language and sculptureand presents Schwitters\u27s work as culminating in a vision of sound and building structures in what Brandon Taylor has called intrusive new entities of collage and assemblage that are themselves analogous to the intrusive new entities of human material itself
Lucky Hans and other Merz fairy tales
No full textKurt Schwitters revolutionized the art world in the 1920s with his Dadaist Merz collages, theater performances, and poetry. But at the same time he was also writing extraordinary fairy tales that were turning the genre upside down and inside out. Lucky Hans and Other Merz Fairy Tales is the first collection of these subversive, little-known stories in any language and the first time all but a few of them have appeared in English. Translated and introduced by Jack Zipes, one of the world's leading authorities on fairy tales, this book gathers thirty-two stories written between 1925 and Schwitters's death in 1948--including a complete English-language recreation of The Scarecrow, a children's book illustrated with avant-garde typography that Schwitters created with Kate Steinitz and De Stijl founder Theo van Doesburg. Lucky Hans and Other Merz Fairy Tales also includes brilliant new illustrations that evoke the 1920s, 1930s, and 1940s.Schwitters wrote these darkly humorous, satirical, and surreal tales at a time when traditional German fairy tales were being co-opted by the Nazis. Filled with sharp critiques of German life during the Weimar and early Nazi eras, Schwitters's tales are rich with absurdist events and insist that not everyone--and perhaps not anyone--lives happily ever after. In Lucky Hans, the starving protagonist tries to catch a rabbit only to have it shed its fur like a coat and run off naked into the forest. In other tales, a sarcastic gypsy stands in for a fairy godmother and an army recruit is arrested for growing to monstrous size.Lucky Hans and Other Merz Fairy Tales is a delightfully strange and surprising book.Jack Zipes is a leading authority on fairy tales. His translations include The Complete Fairy Tales of the Brothers Grimm and The Fairy Tales of Hermann Hesse (both Bantam). He is the editor of The Great Fairy Tale Tradition (Norton), and the author of Why Fairy Tales Stick and Hans Christian Andersen, among many other books. He is professor emeritus of German and comparative literature at the University of Minnesota.Reviews:Mostly unpublished during Schwitters's lifetime, the tales have been rescued from oblivion by teams of eager Germanists, and selected, translated and introduced for this edition by eminent fairytale scholar Jack Zipes. The tales are accompanied by cutely sinister illustrations by Irvine Peacock.--Justin Clemens, The AustralianIncluding four pieces Schwitters wrote in English--he had abandoned German, as the Nazis' language--this volume stands as a substantial, chronologically representative, and delightful addition to the still small number of texts by Schwitters published in the U.S. Zipes supplies snappy translations and a thoughtful critical introduction.--Choice</p
Lucky Hans and other Merz fairy tales
No full textKurt Schwitters revolutionized the art world in the 1920s with his Dadaist Merz collages, theater performances, and poetry. But at the same time he was also writing extraordinary fairy tales that were turning the genre upside down and inside out. Lucky Hans and Other Merz Fairy Tales is the first collection of these subversive, little-known stories in any language and the first time all but a few of them have appeared in English. Translated and introduced by Jack Zipes, one of the world's leading authorities on fairy tales, this book gathers thirty-two stories written between 1925 and Schwitters's death in 1948--including a complete English-language recreation of The Scarecrow, a children's book illustrated with avant-garde typography that Schwitters created with Kate Steinitz and De Stijl founder Theo van Doesburg. Lucky Hans and Other Merz Fairy Tales also includes brilliant new illustrations that evoke the 1920s, 1930s, and 1940s.Schwitters wrote these darkly humorous, satirical, and surreal tales at a time when traditional German fairy tales were being co-opted by the Nazis. Filled with sharp critiques of German life during the Weimar and early Nazi eras, Schwitters's tales are rich with absurdist events and insist that not everyone--and perhaps not anyone--lives happily ever after. In Lucky Hans, the starving protagonist tries to catch a rabbit only to have it shed its fur like a coat and run off naked into the forest. In other tales, a sarcastic gypsy stands in for a fairy godmother and an army recruit is arrested for growing to monstrous size.Lucky Hans and Other Merz Fairy Tales is a delightfully strange and surprising book.Jack Zipes is a leading authority on fairy tales. His translations include The Complete Fairy Tales of the Brothers Grimm and The Fairy Tales of Hermann Hesse (both Bantam). He is the editor of The Great Fairy Tale Tradition (Norton), and the author of Why Fairy Tales Stick and Hans Christian Andersen, among many other books. He is professor emeritus of German and comparative literature at the University of Minnesota.Reviews:Mostly unpublished during Schwitters's lifetime, the tales have been rescued from oblivion by teams of eager Germanists, and selected, translated and introduced for this edition by eminent fairytale scholar Jack Zipes. The tales are accompanied by cutely sinister illustrations by Irvine Peacock.--Justin Clemens, The AustralianIncluding four pieces Schwitters wrote in English--he had abandoned German, as the Nazis' language--this volume stands as a substantial, chronologically representative, and delightful addition to the still small number of texts by Schwitters published in the U.S. Zipes supplies snappy translations and a thoughtful critical introduction.--Choice</p
Living sculptures: Marisa Merz and Mila Leva Pistoi in the sign of Merleau-Ponty. A post-minimalist horizon
No full textThe first critical account of Marisa Merz's work was an unsigned interview, published on December 1966 in "marcatrè". We propose here to refer that text to the Turin critic Mila Leva Pistoi, author of other dialogues with the leading personalities of the new Italian art scene. The reference to the thought of Maurice Merleau-Ponty returns constantly, allowing Leva Pistoi to interpret in a phenomenological key the Living Sculptures of Marisa Merz, as well as the recent works of Mario Merz and Michelangelo Pistoletto. In that same 1966 a reference to the Freudian notion of «corporeal self» was used by Lucy Lippard in presenting the exhibition Eccentric Abstraction, with specific attention to the unstable and metamorphic works of Eva Hesse and Louise Bourgeois, for many aspects close to those of Marisa Merz, while Rosalind Krauss in "Artforum" leaned on the thought of Merleau-Ponty for her interpretation of the work of Donald Judd. The contributions of these three authors opened a post-minimalist critical perspective, which emphasized the essential character of every act of perception to define the meaning of the artwork and proposed an unprecedented triangulation, mediated by the living body, between the subject, the artwork, and the world
Aktualität des seligen Ivan Merz für heutige Jugend. Der Name von Ivan Merz – Programm des Lebens und der Wirkung für einen jungen Katholiken
No full text"Ime Ivana Merza značilo je za čitav jedan naraštaj mladih katolika program života i djelovanja. Ono to mora biti i danas!" To su riječi što ih je izrekao papa Ivan Pavao Drugi na beatifi kaciji bl. Ivana Merza u Banjoj Luci 22. lipnja 2003. Polazeći od tih papinih riječi, autor u članku analizira na koji način ostvariti tu papinu ideju, kako mladima današnjice približiti lik, djelo i poruku bl. Ivana. Poučen osobnim iskustvom u radu s mladima, autor ističe uspjeh što ga je u svome životu na raznim područjima postigao i ostvario bl. Ivan, a po čemu taj blaženik može zainteresirati mladoga čovjeka. Ukratko se prikazuje bl. Ivan i njegov život u pogledu životnog uspjeha. O temi "uspjeha" u životu bl. Ivana govorio je i papa Ivan Pavao Drugi u svojoj propovijedi na misi povodom beatifi kacije istaknuvši da je najveći njegov uspjeh bio ostvarenje svetosti i kršćanskih vrlina. U članku se nadalje spominje i priznanje koje je papa Benedikt XVI dao hrvatskom blaženiku Ivanu Merzu uvrstivši ga među 18 najvećih svetaca u povijesti Crkve koji su se istaknuli u štovanju euharistije. Članak završava tvrdnjom da se duhovna veličina i ljepota duše bl. Ivana može najbolje upoznati čitanjem njegovih tekstova, posebice njegova dnevnika, u kojem mladi čovjek može naći puno toga korisnog i ohrabrujućeg za svoj duhovni život.The Name "Ivan Merz" meant a program of life and action for a whole generation of young catholics. It must also mean the same today!" These were the words spoken by Pope John Paul II at the beatification of bl. Ivan Merz in Banja Luka on June 22nd 2003. Using those words as a starting point in the article, the author analyses possible ways of achieving the Pope's idea of how to make the character, deeds and message of bl. Ivan closer to them. Using his own personal experience in working with youth the author praises the achievements made by bl. Ivan during his life time which in turn can be of interest for a young people. There is a short overview of bl. Ivan and his life from the perspective of his life achievements. Pope John Paul II spoke on the topic of life "achievements" of bl. Ivan in his homily during the mass of beatification and pointed out that his greatest success was achieving sanctity and Christian values. The article then mentions the acknowledgment of Pope Benedict XVI given to the Croatian blessed Ivan Merz by listing him among the 18 greatest saints in the history of the Church that have distinguished themselves in eucharistic devotion. The article ends with the statement that the best way to learn about the spiritual greatness and the beauty of bl. Ivan's soul is by reading his texts especially his diary in which a young man can find many useful and encouraging data about for their spiritual life."Der Name von Ivan Merz bedeutete ein Programm des Lebens und der Wirkung für eine ganze Generation junger Katholiken. Er müsse es auch heutzutage sein!" Dies seien die Wörter, welche der Papst Johann Paul der Zweite an der Beatifikation des seligen Ivan Merz am 22. Juni 2003 in Banja Luka aussprach. Ausgehenden von diesen päpstlichen Worten, analysiere der Autor im Artikel, wie man diese päpstliche Idee verwirklichen solle, wie man den heutigen Jugendlichen die Figur, das Werk und die Botschaft des seligen Ivan annähern könne. Belehrt durch eigene Erfahrung in der Arbeit mit den Jugendlichen hebe der Autor den Erfolg hervor, welchen auch der selige Ivan in seinem Leben in verschiedenen Gebieten realisiert hat und damit könne der Selige in einem jungen Menschen Interesse wecken. In kurz werden der selige Ivan und sein Leben hinsichtlich des Lebenserfolgs dargestellt. Vom Thema des "Erfolgs" im Leben des seligen Ivan sprach auch der Papst Johann Paul der Zweite in seiner Predigt in der Messe anlässlich der Beatifikation, indem er hervorhob, dass sein größter Erfolg in der Verwirklichung der Heiligkeit und christlicher Tugenden lag. Im Artikel werde auch weiterhin die Anerkennung erwähnt, welche der Papst Benedikt XVI dem kroatischen Seligen Ivan Merz gegeben hat, ihn in Reihe und Glied der 18 größten Heiliger in der kirchlichen Geschichte stellend, die sich mit der Verehrung der Eucharistie hervorgetan haben. Der Artikel beende mit der Behauptung, dass sich die geistliche Größe und Schönheit der Seele vom seligen Ivan Merz am besten mit dem Lesen seiner Texte, besonders seines Tagebuchs erlesen lassen, in dem ein junger Mensch viel vom Nützlichen und Ermutigenden für sein geistliches Leben finden könne
Medienpädagogik und Soziologie
No full text_____________________________________________________________________
Interdisziplinärer Diskurs
Medien vor 60 Jahren – Medien heute. Da ist vieles gleich geblieben und doch irgendwie alles ganz anders. Wir sind vernetzt, online und mobil, Medien sind immer und überall – und aus keinem Lebensbereich und keiner (humanwissenschaftlichen) Disziplin wegzudenken. merz, seit 60 Jahren Forum der Medienpädagogik, nimmt ihren Geburtstag zum Anlass, um dies im interdisziplinären Horizont zu erörtern. Wir fragten Kolleginnen und Kollegen verschiedenster Disziplinen: Was macht den Mehrwert medienpädagogischer Forschung und Praxis in der zunehmend mediatisierten Gesellschaft aus?
______________________________________________________________________
In herkömmlichen Traditionsmilieus mag es eine besondere Bedeutung haben, wenn die Lebensdauer von 60 Jahren Anlass für eine Festschrift ist; im Falle von merz ist das anders. Allein der Tatbestand, dass es eine solche Zeitschrift noch gibt, dokumentiert eine politische Bedeutung.Seit nunmehr über 40 Jahren mit soziologischen und philosophischen Problemen der Öffentlichkeit befasst, fällt es mir zunehmend schwer, am Verbindungsfaden zwischen Öffentlichkeit, Aufklärung und Emanzipation fortzuspinnen. Denn das war ja die theoretische Grundüberzeugung, als ich mit Alexander Kluge Öffentlichkeit und Erfahrung schrieb. Diese teilten wir auch mit Hannah Ahrendt und Jürgen Habermas; ein gewisses Pathos steckte in dieser Haltung. Herstellung von Öffentlichkeit war das Leitmotiv jeder Herrschaftskritik. Das ist gewiss auch heute nicht falsch, aber viel zu wenig, um den Wahrheitsversprechen der Aufklärung gerecht zu werden, wie Immanuel Kant es formuliert hatte: Ausgang aus der selbstverschuldeten Unmündigkeit. Durch Privatisierung der Öffentlichkeit hat sich innerhalb von zwei Jahrzehnten die Medienlandschaft so grundlegend verändert, dass die alten begrifflichen Muster weder gesellschaftstheoretischen Analysen noch für die Praxis hinreichen.Es ist das entstanden, was Emile Durkheim einen anomischen Zustand nannte: Alte Regeln gelten nicht mehr unbesehen, neue sind noch nicht gefunden, werden aber gesucht.
Die geistige Situation der Gegenwart lässt sich kennzeichnen als kulturelle Suchbewegung. Aber was wird hier gesucht? Die neuen Medien sind konstitutioneller Bestandteil der Gegenstandswelt, sie lassen sich von den Lebenszusammenhängen nicht mehr trennen. So kommt es darauf an, sie unter Gesichtspunkten der sinnvollen Verwendung zu überprüfen. In einem gesamtgesellschaftlichen Zustand, den wir Demokratie nennen, sind differenzierte Lernprozesse notwendig, um das Orientierungswissen zu erweitern. Es ist weitgehend Verfügungswissen, was den heutigen Umgang mit den Medien kennzeichnet.Demokratie ist die einzige staatlich verfasste Gesellschaftsordnung, die gelernt werden muss; alltäglich und bis ins hohe Alter hinein. Ich kann mir vorstellen, dass eines Tages Medienbildung und Medienerziehung selbstständige Unterrichtsfächer neben den traditionellen Fächern wie Naturwissenschaften, Sprachen und Mathematik stehen werden. Die Zeitschrift, die im Namen Medien und Erziehung trägt, ist mit zahlreichen Beiträgen dieser Aufklärungslinie gefolgt. Es ist zu hoffen, dass sie diese Ziele noch lange weiterverfolgt und damit zu allgemeiner Medienmündigkeit beiträgt.
Oskar Negt ist Sozialphilosoph und emeritierter Professor für Soziologie der Leibniz Universität Hannover. Er gilt unter anderem auch als Vertreter der kritischen Theorie
Rolle der Geruchsidentifikation bei luftverschmutzungsbedingter kognitiver Beeinträchtigung
No full text- …
