English summary: The modern age understands justice not only as being an object of jurisprudence. Historical, philosophical, social and cultural studies along with theological approaches each draw near to justice in their own way. This collection devotes itself to the intricate interaction of outside perspectives with the judicial-interdisciplinary thematisation of the law, presenting revised papers delivered at the Protestant Institute for Interdisciplinary Research's symposium in honour of Professor Dr. Dres. h.c. Eberhard Schmidt-Aamann. The case studies and basic considerations (...) deal with, among other things, the function of the law in antique city states, the immanence and transcendence of justice from a theological perspective, as well as the relationship between economics and legal study. German description: Das Recht ist in der Moderne langst nicht nur Gegenstand der Rechtswissenschaft. Historische, philosophische, sozial- und kulturwissenschaftliche wie auch theologische Ansatze nahern sich dem Recht in je eigener Weise. Solche Aussenperspektiven stehen in komplexer Wechselwirkung mit der juristisch-binnendisziplinaren Thematisierung des Rechts. Dieser Sammelband ist dem Wechselspiel von Aussen- und Binnenperspektiven gewidmet. Er vereint die uberarbeiteten Beitrage eines Symposions, das an der Forschungsstatte der Evangelischen Studiengemeinschaft in Heidelberg zu Ehren von Prof. Dr. Dres. h.c. Eberhard Schmidt-Assmann veranstaltet wurde. Die exemplarischen Fallstudien und Grundsatzuberlegungen thematisieren unter anderem die Funktion des Rechts in antiken Stadtstaaten, die Immanenz und Transzendenz des Rechts aus theologischer Perspektive sowie das Verhaltnis von Okonomik und Rechtswissenschaft. Mit Beitragen von: Hans Diefenbacher, Hans-Joachim Gehrke, Klaus Gunther, Christoph Mollers, Thorsten Moos, Michael Moxter, Bernhard Nagel, Martin Ramstedt, Karl-Siegbert Rehberg, Magnus Schlette, Eberhard Schmidt-Assmann. (shrink)

Mythen dienen der Bewaltigung praktischer gesellschaftlicher Probleme, sie bieten Anleitungen zum poietischen und praktisch-politischen Handeln - dies bildet das einigende Band der im vorliegenden Buch versammelten Beitrage. Aus dem Inhalt: Jan Assmann: Tod, Staat, Kosmos: Dimensionen des Mythos im Alten Agypten Stefan Breuer: Das Dritte Reich Michael Friedrich: Chinesische Mythen Bodo Guthmuller: Europa - Kontinent und antiker Mythos Joachim Heinzle: Unsterblicher Heldengesang. Die Nibelungen als nationaler Mythos der Deutschen Klaus Koch: Vom Mythos zum Monotheismus im alten Israel Jurgen Leonhardt/Katharina (...) Krause: Poesie und Bild: Die Actaeon-Geschichte in Ovids Metamorphosen. Stefan M. Maul: Altorientalische Schopfungsmythen Herfried Munkler: Der Antifaschismus als Grundungsmythos der DDR Reimar Schefold: Die mehrstimmige Botschaft: Manner- und Frauenperspektiven in indonesischen Mythen Renate Schlesier: Freuds Dionysos Arbogast Schmitt: Mythos bei Platon". (shrink)

In dieser Untersuchung wird die Instandhaltung technischer Artefakte, neben deren Schaffung und Nutzung die dritte grundlegende Form technischen Handelns, als Teilthema der Technikphilosophie systematisch und umfassend analysiert. Nur durch Instandhaltung können die unermeßlichen und vielfältigen mittels technischer Verfahren erzeugten Werte vor vorzeitigem Verfall und Untergang bewahrt werden. Die Studie erschließt Instandhaltung in phänomenologischer (Grundlagen) und normativer Hinsicht (Instandhaltung und Gesellschaft). Die auf Unumkehrbarkeit des Handelns und ganz allgemein des Geschehens gegründete Endlichkeit seiner Dauer bindet das individuelle technische Artefakt als wesentliches (...) Element in den Verlauf der Allgemein-, Technik-, Kultur-, Wirtschafts- und Sozialgeschichte ein. (shrink)

A trusted guide into the inner realm where our spirits find strength to master life and live for God. It is hard to exaggerate the significance of Innerland, either for Eberhard Arnold or his readers. It absorbed his energies off and on for most of his adult life--from World War I, when he published the first chapter under the title War: A Call to Inwardness, to 1935, the last year of his life. Packed in metal boxes and buried at (...) night for safekeeping from the Nazis, who raided the author_s study a year before his death (and again a year after it), Innerland was not openly critical of Hitler_s regime. Nevertheless, it attacked the spirits that animated German society: its murderous strains of racism and bigotry, its heady nationalistic fervor, its mindless mass hysteria, and its vulgar materialism. In this sense Innerland stands as starkly opposed to the zeitgeist of our own day as to that of the author_s. At a glance, the focus of Innerland seems to be the cultivation of the spiritual life as an end in itself. Nothing could be more misleading. In fact, to Eberhard Arnold the very thought of encouraging the sort of selfish solitude whereby people seek their own private peace by shutting out the noise and rush of public life around them is anathema. He writes in The Inner Life:_These are times of distress. We cannot retreat, willfully blind to the overwhelming urgency of the tasks pressing on society. We cannot look for inner detachment in an inner and outer isolation...The only justification for withdrawing into the inner self to escape today's confusing, hectic whirl would be that fruitfulness is enriched by it. It is a question of gaining within, through unity with eternal powers, a strength of character ready to be tested in the stream of the world._ Innerland, then, calls us not to passivity, but to action. It invites us to discover the abundance of a life lived for God. It opens our eyes to the possibilities of that _inner land of the invisible where our spirit can find the roots of its strength and thus enable us to press on to the mastery of life we are called to by God._ Only there, says Eberhard Arnold, can our life be placed under the illuminating light of the eternal and seen for what it is. Only there will we find the clarity of vision we need to win the daily battle that is life, and the inner anchor without which we will lose our moorings. (shrink)

Repentance is central to the message of Christianity. Yet, repentance has received little analysis in recent scholarship despite being emphasized by the church fathers. In particular, there has been minimal effort to understand the necessity of repentance in light of Christ’s atoning work. With this as the background, I explore fundamental questions such as repentance’s definition, scope, and role in salvation history. Furthermore, I attempt to more precisely outline repentance’s role in Christ’s salvific work. Underpinning the project is my view (...) that repentance should be understood as metanoia or transformation. This transformation of repentance is ordered toward divine metanoia – participation in Christ. In developing repentance, I put forward a synthesis of Thomas Aquinas’s framework of penance and John McLeod Campbell’s account of Christ’s vicarious repentance. Through this synthesis, I attempt to make sense of the relationship between repentance and atonement. I finish by suggesting that it would be appropriate to conclude that Thomas would endorse a vicarious repentance account of the atonement and hint at how it might fit into broader soteriologies. (shrink)

La cessation hebdomadaire du travail le dimanche est de plus en plus contestée dans notre société. Si les exigences économiques rendent nécessaire le fonctionnement ininterrompu des machines, il faudrait assurer à chaque employé un autre jour de repos. Peut-on alors définir le dimanche comme jour de repos commun à la majorité de la société ? Les chrétiens ont l’habitude de se prononcer en faveur du repos dominical en rappelant le commandement du Décalogue : «Observe le jour du sabbat ». Or (...) cet argument n’est pas pertinent pour des raisons historiques et herméneutiques. Il est toutefois possible de tirer de ce commandement, en particulier de sa version deutéronomique (Dt 5,12-15), des arguments susceptibles d’enrichir les débats d’aujourd’hui. (shrink)

Justice at Nuremberg traces the history of the Nuremberg Doctors' Trial held in 1946-47, as seen through the eyes of the Austrian bliogemigrbliogé psychiatrist Leo Alexander. His investigations helped the United States to prosecute twenty German doctors and three administrators for war crimes and crimes against humanity. The legacy of Nuremberg was profound. In the Nuremberg code--a landmark in the history of modern medical ethics--the judges laid down, for the first time, international guidelines for permissible experiments on humans. One of (...) those who helped to formulate the code was Alexander. Justice at Nuremberg provides a detailed insight into the origins of human rights in medical science and into the changing role of international law, ethics and politics. (shrink)

(2005). Freedom in Responsibility: On the Relevance of “Sin” As a Hermeneutic Guiding Principle in Bioethical Decision Making. Christian Bioethics: Vol. 11, No. 2, pp. 147-165.

"Identity" has become a core concept of the social and cultural sciences. Bringing together perspectives from sociology, anthropology, psychology, history, and literary criticism, this book offers a comprehensive and critical overview on how this concept is currently used and how it relates to memory and constructions of historical meaning.