Continuity

Around 1906, Peirce discovered that the logical analysis of a proposition comes to an end when a “continuous predicate” is found. Continuous predicates are those predicates that cannot be analyzed, or, which is the same, are only analyzable into parts all homogeneous with the whole. This paper examines Peirce’s concept of continuous predicate and its relevance to his theory of logical analysis.

We investigate possible extensions of various types of continuity of aggregation functions to their super- and sub-additive transformations. More specifically, we examine lifts of classical, uniform, Lipschitz and Holder continuities and differentiability. The classical, uniform, and Lipschitz continuities turn out to be preserved by super- and sub-additive
transformations (albeit for uniform continuity and the super-additive case we prove it only in dimension one), while the Holder continuity and differentiability are not.

Fostering conservation as a discursive and contextual practice, this essay examines transitional media that necessitate new ways of thinking about continuity. It looks at two examples of artworks with the objective of unraveling the varying modes of their transition. An event score, event-performance, object, and film drawn from the artistic legacies of George Brecht and Nam June Paik illustrate that ideas of permanence and impermanence are linked with an understanding of artworks in time and duration. While conservation reveals itself as an intervention in the temporal dimension of artworks, the theories of duration allow us to better understand the reciprocal relations between materials and meanings. In doing so, these theories acknowledge and attempt to make sense of the performative materiality of these works.

The spa Baden looks back on more than 2000 years of history and bathing tradition. It's still remaining heritage is a big potential for the investors and developers oif the new spa establishment as well as for the town as a tourism destination.

In his book titled The Bible Among the Myths author John Oswalt makes a strong argument that the current trend in Old Testament scholarship toward labeling the Bible as a myth is not founded on a preponderance of new evidence, but instead based on the a priori assumption that supernatural revelation is impossible. As scholars increasingly accept the idea that advancements in human history follow an evolutionary tract, the idea of divine intervention in human history becomes untenable. Looking back, it was simply the best the ancients could do without the scientific advancements available today. In stark contrast, Oswalt argues that the transcendent view of God, unique to the Old Testament and the three monotheistic religions it has inspired, is not the result of evolutionary development, but is in fact the record of God’s revelation and purposeful activity in human history. In this critique, I will argue that Oswalt makes a powerful case for rejecting the  trend of labeling the Old Testament in the same mythological category as the other writings of the ancient Near East which teach universal truths with no concern for historical reliability. Although there are surface level similarities, the underlying worldviews they proclaim are so diametrically opposed, they cannot be synchronized.

Continuità is the key-word to consider the relevance and originality of the theoretical work of Ernesto Nathan Rogers, one of the most influencial figure within the Italian and International Modernist Culture between the late Thirties and the Sixties. The book consider this topic as key ideological term in the post-war discussion on the role of Modernity as well as biographical character of Rogers.
The research is the result of an original research on Rogers' personal archive and BBPR office archive.

Punimi i diplomës me temën Kultura e Komanit trajton kulturën e një populli që në shek. VI-VIII ishte në kapërcyell të dy epokave, nga ajo e vonë antike, në periudhën e hershme mesjetare, duke e dëshmuar kështu kontinuitetin iliro-arbëror të shqiptarëve. 
Është i ndarë në katër kapituj kryesorë, secili me nënkapituj që trajtojnë çështje të rëndësishme të cilat u zhvilluan gjatë kësaj periudhe. Kapitulli i parë është një mishërim me temën dhe shërben si një përshkrim i përgjithshëm i historisë së Ilirëve gjatë shekujve V-XI, duke filluar nga pozita gjeografike e vendit dhe më pas me sulmet barbare dhe rrethanat politike, ekonomike e kulturore në Iliri. Kapitulli i dytë trajton fillet e zbulimit të kësaj kulture, ritet funerale si dhe shtrirjen e saj gjeografike. Kapitulli i tretë shtjellon çështjen e bartësve të Kulturës së Komanit për përcaktimin e drejtë të origjinës së kësaj kulture dhe përcaktimin e tipareve kulturore. Dhe në kapitullin e katërt pasqyrohet kultura nga prizmi i autorëve të huaj dhe atyre vendorë duke i dhënë punimit një ngjyrim tjetër.

Fjalët çelës: Kulturë, kontinuitet, ilir, arbër, Koman, shqiptarë...

Whether in comic books or their movie adaptations, Batman stories return obsessively to the moment Thomas and Martha Wayne were killed. Using Cathy Caruth's definition of Post-Traumatic Stress Disorder as "the overwhelming events of the past repeatedly possess[ing], in intrusive images and thoughts, the one who has lived through them", this essay focuses on how Batman's origin story must be continually revisited to allow him access to his heroic identity. The dreamlike "oneiric climate" of continuity as described by Umberto Eco, however, makes forgetting an ongoing threat, and later comic book events such as ​ Crisis On Infinite Earths​ attempted to wipe superhero memories clean. Subsequently Grant Morrison et al. sought to bestow "hyperconsciousness" to Batman during their run, allowing him and his stories access to seven decades of previous adventures-and transforming the narrative experience into a game of recognition for the long-term audience. But both Morrison's and Scott Snyder and Greg Capullo's subsequent time on the ​ Batman​ title inflicted amnesia on their hero. The former created a vicious vigilante, without a secret identity holding him back; the latter a well-adjusted Bruce Wayne, without a Batman at all. Examining the differences in these approaches to memory illustrates how remembering itself is a heroic act in the tragic continuity of superhero stories.

Full text available: https://refractory-journal.com/im-eight-years-old-again-batmans-tragedy-memory-and-continuity/

DEĞİŞİM SÜRECİNDE ALEVİLİK'TE DİNİ OTORİTE, ADIYAMAN DEDELERİ ÖRNEĞİ, BERİKAN YAYINEVİ ANKARA 2020

ALEVİLİKTE DİNİ OTORİTE, DEĞİŞİM VE SÜREKLİLİK, ADIYAMAN ÖRNEĞİ ADLI DOKTORA TEZİMİZİN  KİTAPLAŞTIRILMIŞ HÂLİDİR.

İLGİLENEN DEĞERLİ ARAŞTIRMACILARIN ÜCRETSİZ OLARAK PDF'İNİ İNDİRMELERİ VE İSTİFADE ETMELERİNİ DİLERİM. ESENLİKLER DİLİYORUM...

DR. YILMAZ ARI
OSMANGAZİ ÜNİVERSİTESİ İLAHİYAT FAKÜLTESİ DİN SOSYOLOJİSİ ANA BİLİM DALI ÖĞRETİM ÜYESİ


NOT: SADECE İLMİ VE AKADEMİK ÇALIŞMALAR İÇİN PDF'İN İNDİRME, BİLGİSAYARINDA BARINDIRMA VE KULLANIMI ÜCRETSİZ OLARAK ARAŞTIRMACILARIN İSTİFADESİNE SUNULMUŞTUR. TİCARİ MAKSATLARLA KULLANIMI YASAKTIR.



Bu çalışmada Adıyaman yöresinde yaşayan Alevilerin dini ve sosyal hayatının merkezinde yer alan dini otorite mekanizmasının işleyişi ve bu otoritenin süreç içerisinde uğradığı değişim/süreklilik ilişkisi incelenmiştir. Alevilerin inanç ve yaşayış bakımından dini önderlik pozisyonunda bulunan dedelik kurumu, bu kurumu temsilen bir dini otorite tipi olarak dedenin topluluk üzerindeki etkileri, denetleme ve uzlaştırma fonksiyonları temel bir problem olarak ele alınmıştır. Bunun yanı sıra, genel sosyal değişme bağlamında, topluluk üyeleri arasında özelliklede kentlerde yaşayan gençlerin dedelere karşı tutumları ve onları bir otorite olarak görüp görmedikleri tartışılmıştır.

Alevilik, yer yer İslam öncesi geleneksel Türk inanç ve pratikleriyle, İslamlaşma sonrası kazanılan İslami inanç, değer ve pratiklerin adeta bir sentezini sunmaktadır. Burada daha çok sözlü kültüre özgü dini anlatılar, efsaneler ve pratikler öne çıkmaktadır. Dedelik kurumu da bu inanç sisteminin merkezinde yer almaktadır. Dedelik kurumu, ocak kültü ve musahiplik gibi asli kuruluşlarla hem dedelerin rolünü ve etkinliğini meşrulaştıran hem de topluluk üzerinde otorite ve denetleme gücü kazandıran bir mekanizma olarak çalışmaktadır.

Toplumsal değişme sürecinde araştırma alanındaki dedelerin rolünde ve etkinliğinde bir farklılaşmanın olduğu görülmüştür. Kırsal alanlarda bu etkiler daha çok sosyal alanlarda uzlaştırıcı bir rol oynarken, kentlerde ve eğitim düzeyi yüksek kesimlerde dedelerin dini bir otorite olarak görülmesi geleneksel Alevi kimliği için sembolik bir değer taşımaktadır. Bunun yanında, araştırma alanına yansıyan şekliyle, özellikle genç kuşaklarda geleneksel alevi kültürüne ve ritüellerine bir eğilim görülmekle birlikte, dedelerin küresel çağda ‘kendilerini yenileyememiş’ olmalarına atfedilen bir otorite kaybından da söz edilebilir. Araştırmada nitel yöntem esas alınmış, veri toplama tekniklerinden katılımlı gözlem, derinlemesine görüşme ve literatür incelemesi kullanılmıştır.

Anahtar Kelimeler: Alevilik, Dini Otorite, Dedelik, Değişim, Süreklilik



In this study, the functioning of the religious authority mechanism at the center of the religious and social life of Alevis living in Adıyaman region and the relationship between this authority and change in the process are examined. As a representative figure of religious authority, Dedelik institution, which is in the position of religious leadership in terms of faith and living of Alevis, has been considered as an important problem in controlling and reconciling the effects of the dede on the society. In addition, in the context of general social change, it was discussed whether the members of the community, especially the young people living in cities, viewed their attitudes towards dede as an authority or not.

Alevism, with its traditional Turkish beliefs and practices before Islam, provides a synthesis of Islamic beliefs, values and practices gained after Islamization. Here, more religious narratives peculiar to the oral culture, legends and practices are prominent. The grandfather institution is located at the center of this belief system. Dedelik institution works as a mechanism that legitimizes the relativity and effectiveness of the grandfathers and gives authority and control over the community with the main institutions such as Ocak cult and brotherhood.

In the process of social change, it has been seen that there is a differentiation in the role and effectiveness of the grandparents in the research field. In rural areas, these influences play a conciliatory role in social areas, whereas in rural areas and in higheducated areas, seeing dede as a religious authority has a symbolic value for traditional Alevi’s identity. In addition, although there is a tendency for general alevi culture and rituals, especially in young generations, as reflected in the field of research, there is a loss of authority attributed to the dede that they have not renewed themselves in the global age. In the study, qualitative method is taken as the basis, participatory observation, in-depth interview and literature review is used.

Keywords: Alevism, Religious Authority, Dedelik İnstitution, Change, Continuity

Magisterarbeit zum Siedlungsplatz aus dem 3. bis 5. Jahrhundert von Oberderdingen-Flehingen. Obgleich wenige Siedlungsbefunde noch dokumentiert werden konnten, so gibt das umfangreiche Fundmaterial, dass vornehmlich aus einer verlandeten Geländesenke stammt, Indizien zur Datierung der Siedlung und den Hinweis, dass die Siedlungstätigkeit in der Nachlimeszeit früher einsetzte als bislang vermutet. Auch wenn die Datierung 8 Jahre nach Veröffentlichung im Detail abweichen oder neue Erkenntnisse zu Objekten und Befunden vorliegen, so bleibt der aufgezeigte Diskurs wissenschaftliche Basis. Hier sei auf die regional ausgelegte Dissertation "Germanische Siedlungsspuren des 3. bis 5. Jahrhunderts n. Chr. zwischen Rhein, Neckar und Enz" (ISBN: 9783954904440) verwiesen, die eine Synthese bietet, in die der Fundplatz nach aktuellstem Stand neubewertet eingeflossen ist.

Resumen: El paisaje costero de Noruega discurre desde la Antártida Oriental hasta los
81º norte, pero no es la continuidad sino una sensación de constante fragmentación la que
domina sus paisajes. Hoy en día, la misma costa experimenta el ir y venir de residentes,
turistas y visitantes de todo tipo (estudiantes, trabajadores, turistas domésticos,
excursionistas, etc.). El sonido de transportes y medios de locomoción son un síntoma
de movimiento en uno de los países más silenciosos del mundo y con menores índices
de habitantes por kilómetro cuadrado. El mismo paisaje se llena de diversidad cultural
gracias a esta penetración. Esta exposición profundiza sobre la dimensión logística y las
oportunidades que brindan los medios de trasporte en un contexto como el descrito.
Reflexiona sobre una porción del paisaje de Noruega, a través de la escucha y de la
observación participante.

Abstract: Norwegian coastal-landscape runs from the East Antarctica to the 81 degrees
north, without inspiring any sense of continuity but of a dominant fragmentation. Today,
the coast is experiencing a continuous movement of residents, vacationers and visitors
of all types (students, workers, domestic tourists, hikers, etc). The sounds of transport
are symptomatic of some kind of movement in one of the quietest countries of the world,
with the lowest population per square kilometer. The Norwegian soundscape is full of
cultural diversity. This presentation is focused on the logistics and the opportunities that
the means of transport are providing in a context like that. It reflects about a portion of the
soundscape of Norway, through listening and participant observation.

This article focusses on the notion of barbarians and the process of barbarization in the archaeological interpretations. The main question is how can scholars identify the presence of barbarians starting from the material record? In other words, why are the processes of barbarization, disintegration and destruction usually associated with particular ethnicities?

In monograph are discussed many issues which are unsettled in modern international law. In the theoretical part, not only current problems of the state succession are taken up in a uniform system, but a complex analysis of the theoretical questions involved. The monograph deals with the international law aspects of the dissolution of the USSR. It examines the international treaties that have been concluded in the post-Soviet space on state succession. Even today, the problem of international relations between Russia and the USSR does not lose importance. In the context of the formation of an independent Georgia, such questions of general international law are considered as the legal model of continuity and identity. Notably, the problem of the legal relationship between the present Georgian state and the Democratic Republic of Georgia (1918-1921) is analysed.

Continuity inscribes itself in the heart of almost every system—philosophical, physical, mathematical, vital, perceptual. It is not unusual for both the domain and the "conceptual machinery" crafted to survey that domain to draw explicitly and implicitly upon continuity. But few of these systems have concerned themselves with the provenance of continuity, or evinced much of an appreciation for its (often) destabilizing effects. There might be a reason for this: those who have tried to bring continuity into focus—either by unifying its various instantiations in a single concept or by grounding its different instantiations in a logical or experiential invariant—have foundered on rather caustic shoals. It is no accident that Leibniz identified the composition of the continuum as the principal labyrinth palling philosophical praxis.

The city of Berat is a World Heritage site in the south of Albania for its important value, as a well preserved medieval site with strong ottoman influence. Moreover the city has an ancient origin since the fourth century BC and its urban layout is structured on two hills facing each other’s and separated by the river Osum. Berat has always been an important regional center for its dominant position in the territory and for the economic and consequently architecture importance.
The historical and architectural value of the city was evident and still well preserved even during the Italian protectorate in Albania (‘20-’40). During that period the Italians architects produced several study and master plans for the most important Albanian cities, among this in 1942 was draw the master for Berat. The plan tried to enhance the historical tissue of the city made by traditional dwellings and introduced modern infrastructures and a new administrative area. Moreover it proposed the regulation of debris that were deposited in the river in order to create an island in a focal position of the city, in order to bridge the neighborhoods on the opposite shores. Unfortunately the plan was never realized due to the upcoming of the war, but it represents an significant effort of the Italian rationalist architects to create a dialogue between modernity and local tradition.
This paper presents an overview of the presence and influence of the Italian architects in Albania. It focuses on the studying and analyzing of the master plans for Berat, where the modern approach shows a deep sensitivity for the traditional forms and local vocations in order to create continuity in the new interventions in a historical and layered city. Nowadays the topic is very present in public discussion due to an international competition that the National Agency for Territorial Planning launched about the landscape development design for Osum Island in Berat.

Ernst Robert Curtius is well known as an advocate of European literature, which transcends national boundaries. Most importantly, he is recognized as a literary historian, who wrote European Literature and the Latin Middle Ages (Europäische Literatur und lateinisches Mittelalter, 1948). Nevertheless, Curtius published a lot of critical works during the inter-war years and after World War II. In order to consider the processes through which he developed a European spirit, I would like to focus on his literary critics concerning contemporary writers like Romain Rolland, André Gide, Hugo von Hofmannsthal, and José Ortega y Gasset. I pay particular attention to Curtius' network of friendships with these writers and try to reconsider the relation between his journalistic works and European Literature and the Latin Middle Ages.

Υπάρχει μια διάχυτη αμηχανία της προοδευτικής ιστοριογραφίας προς τον Ν. Σβορώνο της ύστερης περιόδου. Αποτυπώνεται και στην εισαγωγή του εν λόγω βιβλίου και αλλού. Αυτή η αμηχανία είναι σημαντική και εν πολλοίς δικαιολογημένη. Ο Σβορώνος υπερασπίζεται και περιγράφει μιαν έννοια «συνέχειας» του Ελληνισμού στους αιώνες. Αυτό το θέμα είναι ακανθώδες και άλυτο, υπό την έννοια πως δεν έχουμε μιαν τελεσίδικη επικράτηση είτε των υποστηρικτών είτε των αρνητών της ύπαρξής της (συνέχειας). Αυτό κάτι σημαίνει νομίζω για την κακή διατύπωση του ερωτήματος. Για την διατύπωση του με βάση άλλα συμφραζόμενα που δεν ταιριάζουν στα Βαλκάνια και την Ανατολική Μεσόγειο.

Ce livre est le fruit d’une expérience unique : l’auteur a été filmé par Catherine Beaugrand et Samuel Dématraz, sans interruption, pendant 12 heures. Il présente la description aussi précise que possible de tous les instants privés et publics, sans aucune coupure, du petit déjeuner au dîner, en passant par les trajets en RER, les conversations avec des collègues, les heures d’enseignements et les moments vides. Ces descriptions sont suivies par des commentaires sur le volume humain, ses modes de présence, ses actes, son style, ses détails, ses changements et sa continuité au fil de la journée. L’auteur propose des concepts et des réflexions sur ce qui pourrait constituer l’anthropologie comme science de l’homme. C’est comme s’il y avait deux disponibilités, constate Albert Piette, l’unité humaine sans discipline, et l’anthropologie, sans objet qui lui soit propre, une sorte de mot fourre-tout ou synonyme de sociologie. En postambule du livre, l’auteur s’interroge sur ce que serait les fondements de l’anthropologie. Il convoque alors, non plus Hérodote, mais Aristote et, au fondement métaphysique, il ajoute un fondement artistique, en commentant Rilke sous forme de conseils à un jeune anthropologue. Ainsi au fil des pages se précisent les principes d’une telle science de l’homme que l’auteur ne veut pas séparer d’une éthique, une « éthique du volume » selon ses mots, dans laquelle il s’interroge sur ce qui existe et sur ce qui n’existe pas : ce qui lui permet d’attribuer une valeur centrale à l’être humain et à chaque singulier.
Le livre commence par une préface de Catherine Beaugrand.

In six hundred, the Manor House reflects the enrichment of aristocracy based on the exploitation of coffee and gold, with major expression in the metropoles of Lisbon and Rio de Janeiro. In seven hundred, the Johannine baroque house become autonomous from the circumstance without corresponds to the higher fortune of design and tectonics of the facade, equal dynamics in the organization of space. In eight hundred, the Manor House becomes bourgeois, standardized and internationalized to the taste of french eclectic design. Formed in the last decade of eight hundreded between Windsor and Hanover, contaminated by German Romanticism and English Arts and Crafts, Raul Lino opposed to the zeitgeist of progress a dialectic of continuity with tradition. At Portugal in the first half of the twentieth century, theorizes and design the organization of domestic architecture centered on the atrium, radiating outwards, pedagogy of modernity that we analyze trough Monsalvat House (1901), O’Neill House (1902 -1918) and the Cypress House (1912-1914).

Danièle Hervieu-Léger gives an account of religion as a chain of memory, that is, a form of collective memory and imagination based on the sanctity of tradition. According to her theory, in the postmodern world the continuity of religious memory has been broken and all that remains are isolated fragments guarded by religious groups. This twofold study aims
at showing, firstly, in what sense religion can be conceived of as memory which produces collective meanings (Part One) and, secondly, what may happen when individualised and absolutised memories alienate themselves from a continuity of tradition, thus beginning to function as a sort of private religion (Part Two). Being the first part of the study in question,
this article is dedicated to a historical-theological analysis of religious memory as a source of collective meanings, as seen from a Christian perspective. Firstly, it situates Hervieu-
Léger’s definition of religion against the background of the most topical religious contexts in which the notion of memory appears today. Secondly, the dialectics of individual and
collective memory is discussed, notably through the lens of Ricoeur’s original proposal. This is followed by an overview of the traditional functions of memory in Christianity. Lastly, the
interpretation of the way in which Christian tradition, in its premodern continuity, served as a source of collective cultural meanings, is recapitulated. What underlies this analysis is the
conviction that to comprehend, and even more so to challenge mechanisms based on which the dominant purveyors of meaning (such as economic and information market) function in our day, one should have a clear understanding of what they attempt to substitute for. In brief, before exploring how memories become religion, one ought to be able to conceive of religion as memory.

Contents
10TH AND 11TH CENTURY BURIAL SITES, STRAY FINDS AND TREASURES IN THE TRANSYLVANIAN BASIN, THE PARTIUM AND THE BANAT
IX.1. The geography of the Transylvanian Basin, the Partium and the Banat
IX.2. List of the 10th–11th century cemeteries, stray fi nds and treasures in the Transylvanian Basin, the Partium
and the Banat
IX.3. A historical review of the research of the cemeteries, stray finds and treasures of the 10th–11th centuries in the regions of the Transylvanian Basin, the Partium and the Banat
IX.4. The evaluation of the archaeological research of the 10th–11th centuries in archaeology IX.4.1. The evaluation of the Hungarian Conquest and its directions in Transylvania in the archaeological publications. The Hungarian Conquest and the concept of Hungarians in the archaeological publications
IX.4.2. Cemeteries: the remains of the Hungarian Conquest, opinions on the burial places in literature
IX.5. Analysis of the burial customs
IX.5.1. On the general characteristics of burial customs
IX.5.2. On the sizes of cemeteries
IX.5.3. The topographical location of the cemeteries
IX.5.4. Graves
IX.5.5. The problem of the continuation of 10th century burial rites into the 11th century
IX.5.6. Conclusions
IX.6. The analysis of the material culture of the 10th–11th century cemeteries, stray finds and treasures. The relative chronological system of the 10th–11th century cemeteries
IX.6.1. Elements of dress and/or of fashion
IX.6.2. Weapons
IX.6.3. Articles of personal use
IX.6.4. Horse equipment
IX.6.5. Pottery
IX.6.6. Coins
IX.7. The material culture of the 10th–11th century and the issues connected to continuity and discontinuity .
IX.8. The chronological system of the cemeteries, stray fi nds and treasures of the 10th–11th centuries. The issues connected to the relationship of the 9th–10th century horizons of the finds
IX.9. On the gender characteristics of inventories of the 10th‒11th century burials in short
IX.9.1. On child burials in short
IX.10. Conclusions
IX.10.1. The occupation of the territory. Populations in the 10th century Transylvania, Partium and Banat
IX.10.2. A social model as it is supposed: the 10th century „Hungarian” social model
IX.10.3. Possible military and political centers in the Transylvanian Basin, the Partium and the Banat.
Landscape, topography and hierarchy: the conquerors and the conquered
IX.10.4. ‘Border zones’ and crossroads
IX.10.5. The 10th–11th century cemetery types
IX.10.6. The quantities of (precious) metal in the cemeteries
IX.10.7. The issue of 10th–11th century graves and the spread of Christianity
IX.10.8. Conclusions

X.1. Rövidítés- és irodalomjegyzék
X.2. List of the fi gures and the plates
X.3. Képek és táblák forrásjegyzéke/Bibliography of the sources of the fi gures and the plates

The processing of reggaeton songs demands an active engagement from the listener due to high level of fragmentation in the lyrics, which stems from variability in word stress and prosodic segmentation. Changes in word stress challenge the listener’s ability to parse the lyrics, and often render the passage semantically and grammatically opaque. Long, deliberate pauses and rhythmic variations within grammatical units can be a hindrance to the perception of certain passages, and hence, to overall comprehension of the text. However, the prosodic disjointedness is compensated by semantic and grammatical links between the parts of separated structures.

Brentano’s theory of continuity is based on his account of boundaries. The core idea of the theory is that boundaries and coincidences thereof belong to the essence of continua. Brentano is confident that he developed a full-fledged, boundary-based, theory of continuity ; and scholars often concur: whether or not they accept Brentano’s take on continua they consider it a clear contender. My impression, on the contrary, is that, although it is infused with invaluable insights, several aspects of Brentano’s account of continuity remain inchoate. To be clear, the theory of boundaries on which it relies, as well as the account of ontological dependence that Brentano develops alongside his theory of boundaries, constitute splendid achievements. However, the passage from the theory of boundaries to the account of continuity is rather sketchy. This paper pinpoints some chief problems raised by this transition, and proposes some solutions to them which, if not always faithful to the letter of Brentano’s account of continua, are I believe faithful to its spirit.
§1 presents Brentano’s critique of the mathematical account of the continuous. §2 introduces Brentano’s positive account of continua. §3 raises three worries about Brentano’s account of continuity. §4 proposes a Neo-Brentanian approach to continua that handles these worries.

In: R. Karl & J. Leskovar (Hrsg.), Interpretierte Eisenzeiten. Fallstudien, Methoden, Theorie. Tagungsbeiträge der 8. Linzer Gespräche zur interpretativen Eisenzeitarchäologie. Studien zur Kulturgeschichte von Oberösterreich, Folge 49 (Linz 2019) 17–26.

The article examines emotion and identity in connection with Greek death cult in an attempt to clarify certain political phenomena in the Mediterranean area. The cult of the dead is a common cultural pattern in the area. Why is this cult so persistent? What is death cult and how does it manifest itself? The article delves into its lasting importance in the Greek part of the cultural area, where the author has conducted several periods of fieldwork. To illustrate the persistence of this cultural pattern, the characteristic aspects connected with death cult in Greek tradition are discussed: The comparison is based on festivals, which are dedicated to deceased persons and domestic death rituals combined with ancient sources. Based on them an analytical survey of the relationship between the death cult dedicated to deceased mediators in ancient and modern society, as it is manifested through laments, burials and the following memorial rituals is made. The modern domestic rituals people perform for their own dead influence the official ideological rituals, and vice versa, the domestic rituals reflect public performances. A study of modern cult practices reveals many parallels with the official cult of the ancients, and suggests ways in which modern rituals can throw new light upon the ancient rituals and vice versa. The article seeks to demonstrate how new ideologies must adjust to older rituals and beliefs and how public and domestic rituals are connected. The article finally suggests how these similarities might represent a common way of expression within a larger context in which the Mediterranean cultural meaning of emotion is central.

This article explores the career of a senior civil servant who served in the Reich's Ministry of Interior and continued his career in the West-German Federal Ministry of Interior and the German Federal Administrative Court after 1949. His incredible postwar career found an ended unexpectedly after revelations in the media about his role in the administration of the Nazi-state.

One can use mathematics not as an instrument or measure, or a replacement for God, but as a poetic articulation, or perhaps as a stammered experimental approach to cultural dynamics. I choose to start with the simplest symbolic substances that respect the lifeworld’s continuous dynamism, temporality, boundless morphogenesis, superposability, continuity, density and value, and yet are independent of measure, metric, counting, finitude, formal logic, syntax, grammar, digitality and computability – in short, free of the formal structures that would put a cage over all of the lifeworld. I call these substances topological media. This article introduces elementary topological concepts with which we can articulate material and cultural change using notions of proximity, limit, and change, without recourse to number or metric. The motivation is that topology furnishes us with concepts well-adapted for poietically articulating the world as stuff, rather than objects with an a priori schema. With care, it may provide a fruitful approach to morphogenesis and cultural dynamics that is neither reductive nor anthropocentric. I will not pretend any systematic application of the scaffolding concepts introduced in this article. Instead, I would see what fellow stu- dents of cultural dynamics and cosmopolitics make of these concepts in their own work.

Bu tez en temelde süreklilik ve süreksizlik kavramlarının bir incelemesini içermektedir. Bu inceleme gerçekleşirken ilkin Deleuze ve Guattari’nin Felsefe Nedir? isimli kitabı referans alınarak felsefe, bilim ve sanat tanımları belirlenmiş ve bir tür araştırma yöntemi olarak ele alınmıştır. Böylelikle süreklilik ve süreksizlik kavramları bu araştırma yöntemlerine dayandırılarak ele alınmıştır. Buna göre ilk bölümde süreklilik ve süreksizlik ilişkileri kavram olarak ele alınıp felsefedeki karşılıkları gösterilmiştir. Bu araştırma Antik Yunan’dan Modern Felsefe’ye kadar ilgili kavramları mesele eden filozoflar üzerinden kronolojik olarak gerçekleştirilmiştir. İkinci bölümde bu kavramlar fonksiyon olarak ele alınmış ve ışığın dalga-parçacık ilişkisi olanağında incelenmiştir. Bu araştırmada dönemin değişen evren algısının ışık olgusunun sürekli ve süreksiz ilişkileri olanağında nasıl değişikliğe uğradığı gösterilmiştir. Üçüncü bölümde ise süreklilik ve süreksizlik kavramları duyum üzerinden ele alınarak İzlenimcilik ve Yeni-izlenimcilik üzerinden görme ve algılama ilişki örneklerle incelenmiştir. Bu yapılırken izlenimciliğin felsefi ve bilimsel temelleri gösterilmiş, uygulama örneklerinin ise bu temeller olanağında nasıl geliştiği gösterilmeye çalışılmıştır.   
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This thesis fundamentally features an examination of the concepts of continuity and discontinuity. In the study, first, the definitions of philosophy, science and art were determined based on Deleuze and Guattari's book named "What is Philosophy?" and they were put to use as a type of research method. Thus, the concepts of continuity and discontinuity were examined based on these research methods. Accordingly, in the first chapter, the relations of continuity and discontinuity were handled as concepts and their counterparts in philosophy were shown. This research was carried out chronologically through the philosophers who dealt with related concepts from Ancient Greece to Modern Philosophy. In the second part, these concepts were considered as functions and examined with regard to the wave-particle duality of light. In this study, it was shown how the changing universe perception of the period was altered in the context of the continuous and discontinuous relations of the phenomenon of light. In the third part, the concepts of continuity and discontinuity were approached in terms of sensation and examined with examples of Impressionism and Neo-Impressionism. The philosophical and scientific foundations of impressionism and how the examples of such practices developed on these foundations were included in this examination.

En prenant appui sur la théorie de l’apprentissage transformateur (TAT), développée par Jack Mezirow aux États- Unis, cet article propose une réflexion sur les temporalités qui caractérisent les processus de transformation, susceptibles d’être promus ou accompagnés en formation d’adultes. La réflexion proposée s’articule en trois temps. Premièrement, les fondements de la TAT sont énoncés de manière à situer leur pertinence en formation d’adultes. Ces apports sont repris afin de problématiser la manière dont on conçoit les temporalités impliquées dans un processus de transformation, et plus spécifiquement la nature à la fois continue et discontinue d’un tel processus. Finalement, l’apprentissage transformateur est envisagé à partir d’une perspective rythmologique, démontrant l’intérêt de développer une approche centrée sur les rythmes constitutifs des transformations vécues tout au long de la vie.

This paper refers to Jack Mezirow’s contribution to transformative learning theory in order to discuss the temporalities that characterize transformative processes, such as those fostered in adult education. The argument follows three steps. First, the core assumptions of transformative learning theory are introduced in order to locate their relevance in adult education. Such a contribution is then used to problematize the temporalities involved in a process of transformation, especially considering its continuous and discontinuous features. Transformative learning is finally conceived through a rhythmological perspective. Such an approach demonstrates the relevance of analyzing the rhythms through which transformations are lived throughout the lifespan.