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The Romanian literature of the 18th century is witnessing a remarkable metamorphosis, whereas step by step the Enlightment’s ideas penetrate the Romanianspeaking soil and through various mechanisms replace the medieval order in society, politics and arts. In this time of the Enlightment the small popular book “Bertoldo” from the late Italian 16th century was adapted in French and then in German and through the German intermediary reached Transylvania at the end of the 18th century (Hermannstadt, 1799). In the centre of our analysis we place the concept of “cultural transfer” and that of the “cultural translation”, concepts that help us illustrate the adaptation strategies of the foreign material and the integration principles of the Enlightment’s ideals on the Romanian soil. Working with eloquent examples from the “Bertoldo”-text in a comparative manner we will try to bring to light the interaction of the poetical and ideological functions of the translations from German and its role in forming and shaping a new kind of Romanian cultural and literary sensibility.
For intercultural language teaching, coaching students on how to perceive the cultural “other” is of crucial importance in order to avoid culturally based misunderstandings. This paper explores how perceiving the other can offer conclusions for perceiving and becoming aware of the self. Through that, a process of giving and taking ensues in which perceptions of the self and of the other are constantly fluctuating depending on the context in which the communication is taking place. At the crossroads between members of two different cultures, a dialogue emerges in which the points of view of both parties are changed. The paper outlines how perception is a construct in which one’s own origin, education, and emotions are blended in. Intercultural learning is the way to deal with this constructs in a flexible manner so as to create new interpretation patterns. It teaches how to sympathize with the other and how to better understand oneself.
The purpose of this study is to reconstruct and document the image of “The Other’’ starting with the historical street names in the Transylvanian town of Sebeş, Alba County, founded in the thirteenth century by German settlers. Due to the fact that, throughout Middle Ages, one of the criteria of naming the streets of a borough was, inter alia, the ethnic one, the street names of the town reveal the ethnic groups which would form the population of the town: Székelys (Siculorumgasse), Saxons (Sachsgasse, Herrengasse, Petrigasse a.s.o.), Romans (Opricestengasse, Suseni– and Joseni Viertel), Greek and Macedonian, as well as Germans from the Southwestern Germany and Austria, who founded the north quarter of the town, in the eighteenth century (Saxonii Noi Street, Saxonii Vechi Street, Quer Gasse). In Sebeş, the street names established after the specific place the road leads the way to also contribute to the image of “The Other’’ (Petersdorfer Gässchen, Daiagasse and Hermannstädter Straße). Furthermore, the names of various local or super regional personalities who influenced the existence of the town also have an important contribution. Examples to illustrate this aspect are particularly the street names from the early stalinist period of communism in Romania (Stalin Street, V. I. Lenin Street, Miciurin Street, Malinovski Street, Rosa Luxemburg Street).
Im Geflecht der Identitäten : Kulturgeschichtliches, dargestellt am Beispiel von János Bolyai
(2015)
The Transylvanian-born János Bolyai (1802-1860) never ceases to attract the attention of all those interested in the history of science, as he is one of the founders of non-Euclidean geometry. Bolyai also concerns the philosophy researchers, due to a social utopia, which he presents in his works, unpublished during his lifetime. From older and newer documentation, it is known that the Hungarian Bolyai nobility descent also has a German origin, from German Grafs. On the Calvaserului Valley, situated north of the Hârtibaciului Valley, lies the Buia parish, named Bolya by the Hungarians, Bell by the Germans, where the Bolyai family owned an estate and a castle. In this work, the author presents approaches concerning the genealogy of János Bolyai and reports about visits to the places where Bolyai has lived, such as Buia, Domald (Viişoara parrish) and Târgu Mureş.
O artigo toma as críticas ao entrelaçamento entre direito e violência como um ponto de partida para explorar a possibilidade de um "tertiumdo direito". Desse modo, busca superar a suposição dicotômica básica que enxerga o direito sempre oscilando entre uma apologia à violência, de um lado, e uma utopia da razão, de outro. O texto analisa a possibilidade dessetertium, uma "força legal" além da violência legal e da razão legal, em quatro passos, recorrendo ao trabalho de Jacques Derrida e de autores da primeira geração da Escola de Frankfurt, em particular, de Theodor Adorno e Walter Benjamin. Argumenta que, em um primeiro passo, o direito precisa ser dissociado do Estado. A violência jurídica, entretanto, não se origina apenas do laço entre direito e poder de Estado. O direito é em si mesmo violento, mesmo quando não é direito de Estado. O segundo passo da crítica legal consiste, portanto, na recordação da violência do direito, seguido por um terceiro, que pede a transformação da violência em força. Essas três instâncias da crítica são as precondições para um passo último e essencial, de acordo com o qual a crítica do direito deve facilitar a transcendência da violência jurídica, tomando o direito e a sua promessa de justiça ao pé da letra com a finalidade de voltar essa promessa contra o próprio direito.
Rezension zu Gesine Lenore Schiewer (2014): Studienbuch Emotionsforschung. Theorien - Anwendugsfelder - Perspektiven. Darmstadt: WBG (Wissenschaftliche Buchgesellschaft), ISBN 978-3-534-26494-0, 216 S.
Die Emotionsforschung spielt in der gegenwärtigen Linguistik eine wichtige Rolle, wovon viele theoretische sowie empirische Studien mit verschiedenartigen Ansatzpunkten zeugen, die die Interdisziplinarität dieser Forschungsrichtung betonen. Die vorliegende Publikation stellt einen wichtigen Beitrag zu dieser Erforschung dar, vor allem wegen ihrer Komplexität und Übersichtlichkeit der theoretischen Ansatzpunkte.
International society consists of states and the rules and institutions they share. Although international society has become a mundane feature of the world and the principal research focus of International Relations, it has become meaningless. More specifically, the technical rules that determine what states are and how they relate to other features of the world are units of semantic meaning, but their rampant, unprincipled proliferation has corroded their capacity to contain existential meaning. This deterioration is to be deplored because it alienates subjects from each other, it is totalising and excludes alternatives, and it is theoretically irreversible. To connect the two kinds of meaning, the first step is to reconceptualise international society as consisting strictly of constitutive rules whose meaning depends on the context they jointly compose, which implies that these rules can in turn be represented as signs in a semiotic structure. In order to evaluate the capacity of the signs to contain existential meaning, the next step is to adapt Baudrillard’s hierarchical typology of semiotic systems, ranging from the most meaningful systems based on symbolic exchange value to the vapid terminus of hyperreality based on sign value, in which semantic meaning is without value and existential meaning is impossible. The narrative traces the history of the signs of international law from the premodern period, when Christendom was understood as an approximation of the divine kingdom and a vehicle for salvation, to the present postmodern period, in which hundreds of articles of international maritime law make the decision to go to war over isolated rocks intelligible – even rational – and international trade law catalogues potato products to six digits. Three cases in particular exemplify this devolution in international law: the laws determining the territorial sea, the most-favoured national principle of international trade law, and nationality as a normative basis for statehood.
Als das kontradiktorisch Andere des Lebens wird gewöhnlich der Tod oder auch das Unbelebte gesetzt. Eine Biologiegeschichte der Vergeschlechtlichungen von Lebenskonzepten kann aber noch ein weiteres, etwas schräg zu dieser Gegensatzachse angeordnetes Konzeptpaar herausstellen: die aus sich selbst zeugende Materie, die einer nicht selbst zeugungsfähigen, zu belebenden Materie gegenübersteht. Die erstgenannte Materieart kann mit dem gewohnten Terminus 'lebend' oder 'lebendig' bezeichnet werden, aber in Bezug auf den zweiten Modus von Materie passen Begriffe wie 'tot', 'unbelebt' oder 'lebendig' nicht. Dieser zweite Zustand wird vielmehr als ein zwischen Leben und Tod vermittelnder und changierender wissenschaftlich ausgestaltet, oder genauer: als ein Zustand zwischen Handlungsfreiheit und Naturverfallenheit. Dieses Konzeptpaar - nennen wir es hilfsweise zunächst das Lebendige und seine lebensfähige Ressource - steht außerdem weniger in einem polaren als eher in einem hierarchischen Verhältnis zueinander und durchläuft, so wird in einem kurzen Abriss zu zeigen sein, eine mit dem gesellschaftlichen Geschlechterverhältnis korrespondierende Kulturgeschichte.