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Viele Städte in Deutschland stehen aktuell vor komplexen ökonomischen, ökologischen und sozialen Herausforderungen, die mit klassischen ressortbezogenen Planungskonzepten nicht zu bewältigen sind. Integrierte Stadtentwicklungskonzepte erleben deshalb vielerorts eine Renaissance in der städtischen Planungspraxis. Die in diesem Zusammenhang diskutierten Planungsleitbilder geben jedoch nur selten direkt umsetzbare Handlungskonzepte vor. In diesem Beitrag werden deshalb am Beispiel der Stadt Leipzig konkrete Handlungsoptionen für eine an nachhaltiger Mobilität orientierte Stadtentwicklung vorgestellt. Aufbauend auf bisherigen Erkenntnissen zu integrierten Stadtentwicklungskonzepten werden zunächst infrastrukturbezogene Konzepte zur Förderung des Wohnens im Innenbereich, zur Stärkung städtischer Zentren sowie zur Förderung der Nahmobilität dargestellt. Darüber hinaus werden auch politische, organisatorische und kommunikative Handlungsoptionen aufgezeigt. Diese umfassen Maßnahmen zur Verbesserung der übergeordneten Rahmenbedingungen, Konzepte zur Stärkung der inter- und intrakommunalen Kooperation sowie integrierte städtische Mobilitätskonzepte. Das Beispiel Leipzig macht dabei deutlich, dass infrastrukturelle Ansätze für eine an nachhaltiger Mobilitätsgestaltung orientierte Stadtentwicklung nicht ausreichend sind. Vielmehr ist eine bessere Abstimmung der Stadt- und Verkehrsplanung auf die Bedürfnisse der Bevölkerung erforderlich; dazu gehört auch die Integration von Mobilitätsmanagementmaßnahmen in städtische Verkehrskonzepte. Für eine wirksame Umsetzung integrierter Stadtentwicklungskonzepte erscheinen außerdem eine an Nachhaltigkeitszielen orientierte Gestaltung der rechtlichen und politischen Rahmenbedingungen sowie eine stärkere Berücksichtigung regionaler Verknüpfungen in städtischen Planungen notwendig.
This study offers in its first part a brief description of the text genre, analysing the specific lexical and formal features as well as the specific text composition means. As wedding announcements haven’t been examined from a contrastive (German/Romanian)/intercultural point of view yet, it is relevant to mention some research directions and methods.
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).
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.
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.
Adorno’s negative dialectics wants to free the thought from the dictates of the system, taking position against the illusion to grasp the essence of reality by logic. Against that false idea of totality, Adorno devises a philosophy of fragment, a logic of disgregation that presupposes a different concept of totality: a fragmented, scattered and conflicting wholeness. The anti systematic thinking of Adorno is configured, however, as a systematic rejection of any systematic formulation: philosophy can at most claiming a pretension to truth by the practice of interpretation. A dialectic configuration of fragments of totality is at stake here: so, the arrangement of such fragments can both produce an image of reality endowed with meaning and also unfold through heterogeneous combinations that are not definitive, but always renewable from time to time. In Adorno’s reflection are so expressed two different instances which are complementary at the same time: on the one hand it represents the critical and negative element against the system and its hybris, on the other hand it expresses the need of the thought to go beyond and overcome that fragmentation, showing how the need of unity of the system is a need of the thought in itself.
Nos Mandamentos, Deus proíbe aos homens tanto a feitura de imagens quanto a pronúncia em vão de Seu nome. Há, portanto, limites rígidos entre as esferas do sagrado e do humano. Este artigo examinará paralelos e divergências entre os pensamentos de dois autores que abordaram essa questão a partir de escolas de pensamento distintas: o filósofo neomarxista judeu Theodor Adorno e o teólogo luterano Eberhard Jüngel.
Sublimity, negativity, and architecture. An essay on negative architecture through Kant to Adorno
(2015)
Architecture defines and consumes people. It exposes them to a multitude of varieties of different aesthetic engagements. Architecture becomes a lived experience. However, this lived experience is always caught in the inner workings of the social and more specifically within cultural ideology. In modern capitalism, culture pervades every aspect of our lives. It shows its presence everywhere from our own homes to the public streets. Culture is everywhere, and architecture is a tool used for both the benefit and detriment of the “culture industry”. Kant speaks of the sublime as a profound moment of reason realizing its ability to overcome its own limits. In this experience is it possible to be completely ravaged and descend into hades and melancholy? Is there a beauty in this descent? More specifically, can architecture become banal or pedestrian, uplifting or depressing? According to Theodor Adorno, our subjectivity is defined by the constant dialectical struggle between freedom and unfreedom (among other things). It is realizing our freedom in the face of our unfreedom that makes us truly able to attain some form of resistance. The sublime experience can be transformed into a spirit of revelation and beautifully allow us to in a way resist the one-dimensional tendencies of modern capitalism. Architecture, which is immersed in our societal being and contributes to many of our own subjective unfreedoms, comes to define our lives as inhabited space. When does architecture produce a sublime experience? Can architecture’s authentic “aura” stand out amongst the reproduced city and produce a sublime feeling that can be a form of resistance against the culture industry? Does Grand Central Terminal provide the key to an architecturally sublime experience? Using dialectical experience and examining the sublime feeling (in a critique of the Kantian sublime) as the key to breaking through the culture industry’s banal architectural hold on our subjectivity, this essay will examine the experience of the sublime as a key to unfolding resistance in the face of the banality of modern architecture in the city and opening our minds to the Great Refusal through the exploration of Grand Central Terminal.
Este trabajo es el resultado de la investigación Capital Humano como factor de crecimiento Económico, en el cual se desarrolla una reflexión crítica sobre la teoría del Capital Humano, el abordaje se hace desde la teoría económica y el análisis tiene como referente los planteamientos de la Escuela de Frankfurt, especialmente en lo que tiene que ver con el uso desde la perspectiva de la racionalidad. Desde el punto de vista metodológico se trata de una investigación cualitativa, basada en un proceso de carácter interpretativo y comprensivo de tipo Histórico Hermenéutico, el método utilizado responde a una finalidad de descripción, interpretación, argumentación, que permitan avanzar hacia la comprensión de las temáticas estudiadas en un proceso dialéctico. Como resultado del proceso investigativo se hace un análisis de la instrumentalización de la educación, la formación, la capacidad de trabajo y el estado de salud del hombre, y aún de su propio ser, las cuales se consideran de la misma naturaleza que una maquina y quedan cosificadas al ser convertidas en mercancías comerciales que se venden en el mercado, lo que determina la posibilidad de colocarle un precio pagado en el mercado a la productividad de un tipo de trabajo determinado, a la acción del propio hombre y el desarrollo de sus capacidades superiores que deberían permitirle contribuir al logro de una sociedad mejor y una vida más digna.