Hannah Arendt liest Carl Schmitts Der Nomos der Erde: Ein Dialog über Gesetz und Geopolitik anhand ihrer Marginalien

Viele Untersuchungen haben unterschwellige Dialoge zwischen Hannah Arendt und Carl Schmitt aus indirekten Belegen abgeleitet. Dieser Artikel nun stützt sich auf neue Belege aus den Marginalien in Arendts Band von „Der Nomos der Erde“ und kommt zu dem Ergebnis, dass Arendt eine prägnante Kritik an Schmitts Geopolitik entwickelte, aber nie veröffentlichte. Mittels einer Analyse von Arendts Kommentaren zu den Begriffen Boden, Eroberung und Vertrag zeige ich, dass Arendt Schmitts Theorie für imperialistisch und in sich widersprüchlich hielt. Ihre Lektüre von Schmitt wirft wichtige neue Fragen hinsichtlich der wissenschaftlichen Verwendung des Begriffs nomos als Mittel der Kritik am amerikanischen Empire in der Ära nach 9/11 auf. Die Marginalien legen entgegen bisheriger wissenschaftlicher Ansichten nahe, dass Arendt der Ansicht war, dass das Recht eine zentrale Rolle in der Politik spielen sollte. Ich schlage vor, dass wir Arendts eigenen Begriff des nomos betrachten sollten, den sie später entwickelte, um eine alternative Geopolitik zu gestalten. Durch ihr Augenmerk auf eine intersubjektive Formung der Welt umfasst Arendts nomos Vertrag und Versprechen Geben und liefert damit die Grundlage für eine Theorie von Geopolitik und Recht, die so notwendigerweise demokratisch ist wie die von Schmitt gewaltsam

Os santos da igreja e os santos do povo : devoçoes e manifestaçoes de religiosidade popular

Orientador: Euclides MarchiTese (doutorado) - Universidade Federal do Paraná, Setor de Ciencias Humanas, Letras e Artes, Programa de Pós-Graduaçao em História. Defesa: Curitiba, 2004Inclui bibliografiaÁrea de concentraçao: História, cultura, sociedadeNeste trabalho procurou-se estabelecer uma discussão em torno das devoções e das múltiplas faces de uma santidade, um dos suportes mais freqüentes da religiosidade popular. Para tanto, buscou-se, de um lado, delinear historicamente o conceito de 'ser santo', a partir de experiências concretas dos sujeitos sociais em diferentes momentos e, de outro, focalizar as muitas tentativas de controle por parte da Igreja, uma vez que a devoção santoral constitui-se em prática tradicional, desde os primordios do cristianismo. Constatou-se que, neste universo devocional, tanto a Igreja Católica, quanto historiadores e, outros estudiosos desta temática, fazem uso de algumas expressões comuns, embora com diferentes níveis de compreensão. Nesse sentido, enquanto a primeira, designa religiosidade popular como manifestação de fé racionalizada e regulamentada por meio de um processo formal de santificação, os demais a entendem como expressão puramente emocional e espontânea que dispensa qualquer patente institucional. Numa abordagem historiográfica de religiosidade popular, focalizou-se a construção da santidade de Maria Bueno, a 'santinha' de Curitiba que, em diversas ocasiões do século passado, especialmente nas últimas décadas, esteve em destaque nos meios de comunicação local. Muitas vezes, essa santidade desclericalizada, traduzindo relações diretas e sem intermediação com o sagrado, foi alvo de resistência, especialmente por parte de representantes da Igreja, uma vez que não se enquadrava nas suas diretrizes. No entanto, verificou-se que, apesar das tentativas de desqualificar e, com isso, esvaziar esta devoção, a exemplo de tantas outras, o culto piedoso em torno de Maria Bueno tem se mostrado vigoroso, num claro exemplo de um fenômeno de longa duração. Palavras- Chave: Religiosidade Popular, Igreja Católica, devoções, santidades.In this work, it was tried to establish a discussion about the devotions and multiple faces of a holiness, one of the most frequent pillars of popular religiousness. For that, it was tried, on one hand, to historically outline the concept of "being saint", from the concrete experiences of social subjects in different moments and, on the other, to focus on Church's several attempts to control, considering that the devotion in saints has been a traditional practice, from the very beginning of the Christianism. It was found that, in this devotional universe, not only the Catholic Church, but also historians and other people who study this theme, make use of some common expressions, however with different levels of understanding. In this sense, whereas the first, designates the popular religiosity as a manifestation of faith rationalized and ruled by a formal process of sanctification, the others understand it as an expression purely emotional and spontaneous which dispenses any institutional patent. In a historiographical approach of popular religiousness, it was focused on the construction of Maria Bueno's holiness, the "little saint" of Curitiba who, in many occasions in the last century, especially in the last decades, has been in the spotlight in local communication means. Several times, that non-cleric holiness, translating direct relation and straightforward with the holy, was target of resistance, especially by Church representatives, as long as it did not fit in with church's guidelines. However, it was checked that, despite the attempts to disqualify it and, with that, empty out this devotion, as many others for example, the pious worship at Maria Bueno has been vigorous, in a clear example of a longterm phenomenon. Keywords - Popular Religiousness, Catholic Church, devotions, holiness

Inri Cristo and a eschatology tupiniquim

The doctrine refers to the eschatological consummation of historical time and human life on Earth, according to the announcement apocalyptic Jews, Christians and Muslims. Over time, many made use of apocalyptic prophecies and predictions. It was enough that some meteorological phenomena castigassem some region, or the ravages of famine, war or epidemics which provoke a large number of dead so that consciences were invaded by a fear eschatological. The prophets of the Old Testament already signaled and Jews still await the coming of the Messiah and the Last Judgement, when there must be a deep and mysterious restoration of all mankind, ushering in an era of peace and prosperity after the final defeat of evil forces . For Eastern beliefs, the universe is constantly moving and changing, so each cycle ends, catastrophically, after coming home on time, succeeded by a new formation. Unlike Jews, Christians and Muslims believe that in the end times, after the general resurrection, there will be a decision on the eternal destiny of all. And this is exactly what makes the announcement Inri Christ catarinense religious leader, who calls himself the Messiah, the Son of God.A doutrina escatológica refere-se à consumação do tempo histórico e da vida dos homens na Terra, de acordo com a anunciação apocalíptica de judeus, de cristãos e de muçulmanos. Ao longo do tempo, muitos fizeram uso de previsões e profecias apocalípticas. Bastava que alguns fenômenos meteorológicos castigassem alguma região, ou que as devastações de fome, de guerra ou que epidemias provocassem um grande número de mortos para que as consciências fossem invadidas por um temor escatológico. Os profetas do Antigo Testamento já sinalizavam e os judeus ainda aguardam a vinda do Messias e do Juízo Final, quando deve ocorrer uma profunda e misteriosa restauração de toda a Humanidade, inaugurando uma era de paz e prosperidade, após a derrota final das forças do mal. Para as crenças orientais, o Universo está em constante movimento e mutação, por isso, cada ciclo se encerra, de forma catastrófica, entrando depois em tempo repouso, sucedido por uma nova formação. Diferentemente, judeus, cristãos e muçulmanos crêem que, no final dos tempos, após a ressurreição geral, haverá a decisão sobre o destino eterno de todos. E, é exatamente esse o anúncio que faz Inri Cristo, líder religioso catarinense, que se intitula o Messias, Filho de Deus

Automated Management Systems of Multi-Apartment Houses

Since ten years now we preside apartment houses, we are conscious about the contemporaneity demands of building construction, engineering system installing and exploitation. We have established a “smart house” model that provides power effective apartment house exploitation and automatic engineering system operation and energy resource consumption monitoring possibility. Automatic engineering system of operation control and energy resource consumption accounting provides the necessary comfort and safety needs of the inhabitants. It also increases the effectiveness and accuracy of administration

Arrival-angle anomalies across the USArray Transportable Array

We construct composite maps of surface-wave arrival-angle anomalies using clustered earthquakes and an array method for measuring wave-front geometry. This results in observations of arrival angles covering the entire footprint of the USArray Transportable Array during 2006–2010. Bands of arrival-angle deviations in the propagation direction indicate the presence of heterogeneous velocity structure both inside and outside of the array. We compare the observed patterns to arrival angles predicted using two global tomographic models, the mantle model S362ANI and the surface-wave-dispersion model GDM52. We use both ray-theory-based prediction methods and measurements on synthetic data calculated using a spectral-element method. Both models and all prediction methods produce similar mean arrival angles and long-wavelength patterns of anomalies which are similar to the observations. Predicted short-wavelength features generally do not agree with the observations. The spectral-element method produces some complexity that is not obtained using the ray-theory-based methods; this predicted complexity is similar in character to the observed patterns, but does not match them