Das Buch widmet sich Komparatistischen Studien der interkulturellen Germanistik zu den Beziehungen zwischen Literaturen und anderen Künsten, Gattungen, Medien aus Mitteleuropa und aus anderen Kontinenten mit dem Ziel der Entwicklung einer Pluralität von Perspektiven auf gemeinsame Gegenstände 'Komparativer Ästhetik(en)'.

Tuberculosis (TB) is a potentially fatal infectious disease that, in Aotearoa New Zealand (NZ), inequitably affects Asian, Pacific, Middle Eastern, Latin American, and African (MELAA), and Māori people. Medical research involving genome sequencing of TB samples enables more nuanced understanding of disease strains and their transmission. This could inform highly specific health interventions. However, the collection and management of TB isolate samples for research are currently informed by monocultural biomedical models often lacking key ethical considerations. Drawing on a qualitative kaupapa (...) Māori–consistent study, this paper reports on preliminary discussions with groups of Māori, Pacific, and Afghan people in NZ, whose communities have been harmed by TB and TB stigma. Participants’ discussions highlight key concerns and meanings that ought to inform the development of guidelines and a more robust consultative process for the governance of how TB isolate samples are collected and used both retrospectively and in future research. We argue for ethical processes to be culturally nuanced and community-generated, flexible and meaningful, and situated in relation to the physical and symbolic effects of TB. We discuss the significance of Indigenous data sovereignty, rights, and kāwanatanga (governorship) in shaping a multicultural data sovereignty model. (shrink)

De q870 à188, Nietzsche a souvent rappelé les différences fondamentales entre la rythymique greque et lat rythmique moderne. Son analyses du rythme grec se fonde sur trois sources principales: les métriciens modernes, les Anciens, et les théories de Wagner. En 1870-1871, Nietzsche étudie les Elementa rhythmica d'Aristoxène de Tarente pour critiquer les théories des philologues modernes; il accorde en particulier une place centrale au concept rythmique d'alogia, qu'il oppose à l'eurythmie, notion présentée par Platon et Vitruve. Contrairement à la «rythmique (...) affective» et accentuelle des modernes, la «rythmique temporelle» greque reposair sur l'irrégularité et l'asymétrìc tout autant que sur la régularité arithmétique, ce qui permettait de produire de effets puissants sur le auditeurs. Cependant, Nietzsche aperçoit une survivance de la rythmique greque dans le œuvres de Wagner, notamment dans Tristan et Isolde, L'analyse rythmique d'une scène de ce drame réalisée par Nietzsche en 1870-1871, éclaire alors une grande partie des éloges et des critiques que le philosophe adresse à Wagner jusqu'en 1888, et dont le point commun est de déterminer dans quelle mesure le drame lyrique peut être comparé avec la tragédie greque, genre poétique et musical réunissant alogia et eurythmie.Von 1870 bis 1888 hat Nietzsche oft die Grundunterschiede zwischen griechischer und moderner Rhythmik hervorgehoben. Seine Analyse des griechischen Rhythmus gründet sich auf drei Hauptquellen: die modernen Metriker, die Alten und Wagner. 1870/1871 untersucht Nietzsche Aristoxenos' Elementa rhythmica und kritisiert die Theorien der modernen Philologen. Dabei wird dem rhythmischen Begriff der alogia eine grundlegende Rolle verlichen, den Nietzche dem begriff der Eurhythmic bei Plato und Vitruv entgegensetzt. Im Unterschied zur modernen Affekt-Rhythmik beruhte die griechische Zeit-rhythmik auf der unregelmäßigkeit und Symmetrie. Daraus entstand eine kräftige Wirkung auf die Zuhörer. Obwohl die griechische rhythmik in den zeitgenössischen Werken nicht meher vorhanden ist, finder Nietzsche ihre Spuren bei Wagner, besonders in Tristan und Isolde. Die rhythmische Analyse einer Szene aus diesem Drama , die Nietzsche bis 1888 an Wagner gerichtet hat. Der gemeinsame Charakter beider liegt darin zu bestimmen, inwiefern das lyrische Drama mit der griechischen Tragödie, die alogia und Eurhythmic verbindet, verlichen werden kann. (shrink)

For the will desires not to be dark, and this very desire causes the darkness" (Jacob Boehme). Moving through the fundamental question of this paradox, this book offers a constellation of theoretical and critical essays that shed light on the darkness of the will: its obscurity to itself. Through in-depth analysis of medieval and modern sources - Augustine, Pseudo-Dionysius, Eriugena, Dante, Meister Eckhart, Chaucer, Nietzsche, Cioran, Meher Baba - this volume interrogates the nature and meaning of the will, along (...) seven modes: spontaneity, potentiality, sorrow, matter, vision, eros, and sacrifice. These multiple lines of inquiry are finally presented to coalesce around one fundamental point of agreement: the will says yes, yet only a will that knows how to say no to itself, entering the silence of its own darkness, will ever be free"--p. 2 of cover. (shrink)

A superb new edition of Epictetus’s famed handbook on Stoicism—translated by one of the world’s leading authorities on Stoic philosophy Born a slave, the Roman Stoic philosopher Epictetus taught that mental freedom is supreme, since it can liberate one anywhere, even in a prison. In How to Be Free, A. A. Long—one of the world’s leading authorities on Stoicism and a pioneer in its remarkable contemporary revival—provides a superb new edition of Epictetus’s celebrated guide to the Stoic philosophy of life (...) along with a selection of related reflections in his Discourses. Freedom, for Epictetus, is not a human right or a political prerogative but a psychological and ethical achievement, a gift that we alone can bestow on ourselves. We can all be free, but only if we learn to assign paramount value to what we can control, treat what we cannot control with equanimity, and view our circumstances as opportunities to do well and be well, no matter what happens to us through misfortune or the actions of other people. How to Be Free features splendid new translations and the original Greek on facing pages, a compelling introduction that sets Epictetus in context and describes the importance of Stoic freedom today, and an invaluable glossary of key words and concepts. The result is an unmatched introduction to this powerful method of managing emotions and handling life’s situations, from the most ordinary to the most demanding. (shrink)