Le charisme : Aux frontières de la sociologie

Le présent essai cherche à observer et à comprendre pourquoi la sociologie s’accommode si difficilement des exceptions dont la portée est générale, exceptions qui se caractérisent par une « distinction ou [... un] talent spécial ». Pour ce faire, il retrace d’abord le traitement du charisme dans la discipline sociologique à partir de la réception des écrits de Max Weber sur ce concept. Il plaide ensuite pour un retour à la position originale de Weber, pour qui le charisme ne saurait être réduit à une « catégorie résiduelle », mais représente bien plutôt un concept limitrophe et fécond de la sociologie.This essay aims at observing and understanding why it is difficult to consider from a sociological perspective some exceptions that have widespread consequences — exceptions that are characterized by a « distinction or [... a] special talent ». Through the reception of Max Weber’s work, it first reconstructs how the concept of charisma has been treated in sociology. Then, it suggests returning to Weber’s original position, for whom charisma cannot be confined to a « residual category », but rather be considered as a border yet fecund concept of sociology

Secularization: Conversion and Exhaustion of Religious Energy

No abstrac

Darstellung und Kristallstruktur von Bis-(N-Methymydroxylamido(1-)-O.N)(N-methyl-N-oxo-dithiocarbamato-O.S)-oxo-molybdän(VI)

The reaction of [MoO2((CH3)HN-O)2] and N-methylhydroxylammoniumchloride in an aqueous suspension with CS2 yields red crystals of the analytical composition MOC4H14N3O4S2. The crystal structure has been determined by single crystal X-ray diffraction analysis. The compound crystallizes in the monoclinic space group P21/c, with cell constants a= 1333.2(3), b = 814.2(2), c = 2179.8(6) pm, β = 105.42(2)°, and Z = 8. The final R-value is 4.5% for 2965 unique reflexions. The structure consists of two crystallographically independent neutral complexes of molybdenum(VI). The geometry about the molybdenum is a distorted pentagonal bipyramid containing a terminal oxygen atom, two N-methylhydroxylamido(1-) ligands coordinated via the O-and N-atoms and an N-methyl-N-oxo-dithiocarbamato(2-) ligand forming a planar five membered ring with the molybdenum(VI) center (O,S-coordination)

Context-Aware Adaptation of Mobile Multimedia Presentations

With increasing capabilities of mobile devices, the number of mobile multimedia services grows steadily. Usage of multimedia services and especially the presentation of multimedia content is more challenging in a mobile environment than on stationary devices due to the diversity of mobile devices and their parameters, the sparse resources of the air interface or the changing context. This position paper introduces an approach for context-aware adaptation of mobile multimedia presentations. For this, a middleware architecture is proposed that performs an automatic and distributed adaptation process: while the server provides a pre-processing of the content, the client completes the overall adaptation. To support this task, the Adaptation Rule Language (ARL) was developed which is introduced in this paper as well

ON INTER-REALITY LITERACY: EMOTIONS AS PREDICTORS OF PERFORMANCE IN VIRTUAL WORLDS

Virtual worlds, set-up on the Internet, occur as a highly complex form of visual media. They foreshadow future developments, not only in leisure settings, but also in health care and business environments. The interaction between real-life and virtual worlds, i.e., inter-reality, has recently moved to the center of scientific interest (Bainbridge 2007). Particularly, the empirical assessment of the value of virtual embodiment and its outcomes is needed (Schultze 2010). Here, this paper aims to make a contribution. Reviewing prior media theories and corresponding conceptualizations such as presence, immersion, media literacy and emotions, we argue that in inter-reality, individual differences in perceiving and dealing with one’s own and other’s emotions influence an individual\u27s performance. Providing construct operationalizations and model propositions, we suggest testing the theory in the context of competitive and socially interactive virtual worlds

Qualitative Analysis of Different CRM Evaluation Models

Customer relationship management (CRM) systems help companies to manage their business processes. Specially for sales, campaigns, contact management, etc. The simpler and more efficient the business processes are executed, the more profitable these companies can be. Therefore, the process of selecting and evaluating a CRM system is an important success factor for each company in every industry and in every company size. The qualitative analysis of CRM evaluation models examines the necessary phases and activities for selecting a new CRM system. It is important to go through the relevant phases in the selection in order to be able to make a decision in a structured manner

Das kartographische Erbe von Matthaeus Parisiensis in Spätmittelalter und früher Neuzeit

Das Ergebnis der vorliegenden Untersuchung lässt keinen Zweifel daran, dass Matthaeus Parisiensis vor Beginn des 20. Jahrhunderts nicht als herausragender Kartograph gegolten hat. Unter der Zahl an Manuskripten und Drucken, die seine historiographische Rezeption hervorgebracht hat, befindet sich nur eine Handschrift, die neben dem Text auch eine Karte von Matthaeus kopiert hat, nämlich London, British Library, Cotton Ms. Nero D V. Bei dieser Kartenkopie handelt es sich allerdings nicht um die heute so gerühmte Britannienkarte oder etwa die Itinerar- und Palästinakarte, sondern um die Mappa mundi oder Europakarte. Daneben existieren zwei weitere Kopien, die unabhängig von ihrem Kontext singulär kopiert wurden. In dem einen Fall handelt es sich um eine schlecht erhaltene Kopie der Itinerar- und Palästinakarte aus dem 13. Jahrhundert zu Beginn eines Kartulars. In dem anderen Fall handelt es sich gleichfalls um eine Kopie der Itinerar- und Palästinakarte innerhalb einer Sammelhandschrift aus dem späten 16. oder frühen 17. Jahrhundert. Diese drei Kopien von Matthaeus umfangreichem Oeuvre sind bei weitem zu wenig um eine Kartentradition im kartographiehistorischen Sinn auf ihn zurückzuführen. Die Motive hinter der Entstehung jeder einzelnen dieser drei Kopien sind jeweils ganz unterschiedliche. Eine Gemeinsamkeit weisen sie dennoch alle auf: Jede Karte wurde aus ihrem ursprünglichen Zusammenhang herausgelöst und in einem anderen Kontext kopiert. Dabei vernachlässigte man nicht nur die kartographische Zusammengehörigkeit, sondern auch die thematische zu den Inhalten der Handschriften. Die Kartenkopien basieren folglich auf einer bewussten Auswahl des Materials, indem einer Karte der Vorzug vor einer anderen gegeben wurde. Dieser Umstand wirft nebenbei ein Licht auf die Rezeption von Matthaeus Britannienkarten, die offenbar kein weiteres Interesse erwecken konnten. Allerdings machte speziell die englische Landeskartographie seit dem 14. Jahrhundert stetig Fortschritte in ihrer Entwicklung. Matthaeus Parisiensis kann also auch weiterhin als kartographisches Genie seiner Zeit gelten. Allerdings hat es sein Oeuvre nie geschafft, in Form eines kartographischen Fortlebens oder einer Tradition nachzuwirken.Matthaeus Parisiensis, in English Matthew Paris, (ca. 1200-1259) was regarded as man of many capabilities during his period of critical reception until the end of the 19th century: as chronicler, “[…] the best of our Historians […]” as well as analyst and even as regional historian - without mentioning his non historiographical oeuvre. Before the beginning of the 20th century, however, he had never been regarded as an outstanding cartographer as he is now in our days. The conclusion of this analysis leaves no doubt at all about this fact: already in the 13th century two copies of his writings were made, in the 14th century the copies numbered even 17 and from the 16th to the 18th century altogether five copies of his works were produced while in the 17th century, simultaneously to the handwritten transmission, also printed editions started to appear. Among this extensive number of manuscripts and prints there is just one manuscript in which in addition to the text also one of Matthaeus Parisiensis’s maps is copied, i.e. London, British Library, Cotton Ms. Nero D I. This map copy is not a copy of the Britannia maps much vaunted by today’s scientists, however, or of the Itinerary- and Palestine Maps, but of his so called Mappa mundi, neither spectacular because of its execution nor because of its size. Besides the above mentioned there exist two more map copies which were copied independently from the rest of the contents of the same manuscript into a completely different context. The earlier one dating back to the 14th century is a complete but heavily burned copy of the Itinerary- and Palestine Map at the beginning of a chartulary. The much later one from the early 17th century it is also a manual copy of the Itinerary- and Palestina Map included in a manually copied anthology. These three copies of Matthaeus Parisiensis’s extensive oeuvre are far too few in order to attribute to him a cartographical tradition in the sense of Ranulf Higden or Beatus of Lièbana. Recently Edson counted 20 later map copies for Higden and 16 for Beatus. In comparison the three copies of maps according to Matthaeus Parisiensis are a marginally small number. The motives behind the creation of these three copies are different for every single one. One common feature can be ascertained nevertheless: each map was copied separated from its original context. In doing so not only the cartographical context was neglected, but also the thematic context with regard to the manuscript contents. The copies, consequently, were based upon a conscious choice of the material preferring one map to another. This conclusion also illustrates the critical reception of Matthaeus’s maps of Britain which evidently were not able to attract any further attention. Matthaeus Parisiensis can still be regarded as cartographical genius of his time though his oeuvre has never succeeded in establishing a cartographical tradition

ZERFALL DES SOZIALISMUS UND PROFANISIERUNG DER WELT

Ovaj tekst raspravlja odnos kraha socijalizma i profaniziranja sVijeta. Osnovna mu je teza da je "realni" socijalizam uistinu znatno utjecao na promjenu svega svijeta. On je imao kulturni značaj i učinkovit utjecaj na potiskivanje religije, poput procesa sekularizacije u Zapadnim društvima. Taj je poredak, međutim, mnogo manje bio uspješan u nastojanju da religijsko-crkveni sustav prevlada jednim novim integrativnim ("znanstvenim", tj. ideologijskim) sustavom svjetonazora i morala. Taj neuspjeli pokušaj, suprotno mogućem teorijskom očekivanju, nije doveo do jačanja religijskoga života, već naprotiv, na djelu je bilo duboko deziluzioniranje i gubljenje zanimanja za sve nadnaravno, za sve što transcendira postojeći svijet.This text deal s with the relationship between the fall of socialism and the profanation of the world. Its basic thesis is that "real" socialism truly and significantly influenced change in the whole world. It had a cultural purport and effective influence on the repression of religion, similar to the process of secularization in Western societies. This political order, however, was far less successful in the attempt to impose upon the religious-ecclesiastical system a new integrative ("scientific", i.e. ideological) system of viewpoints and morality. This unsuccessful attempt, contrary to possible theoretical expectations\u27 did not bring about a strengthening of religious life, but quite the opposite. What had occurred was a deep disillusionment and the loss of interest for all supernatural, for all that transcends the existing world.Vorliegende Arbeit eri:irtert das Verhaltnis, in dem der Krach des Sozialismus und die Profanisierung der Welt zueinander stehen. Die Grundthese des Verfassers ist, daf der "reale" Sozialismus tatsachlich eine wesentliche Veranderunq der ganzen Welt bewirkt hat. Er erwies sich von kultureller Bedeutung und beeinfluBte die Verdranqunq der Religion, ahnlich dem Sakularisierunqsprozef in den westlichen Gesellschaften. Jedoch weit weniger erfolgreich war die sozialistische Gesellschaftsordnung in ihrem Bestreben, das religi6s-kirchliche System durch ein neues, integratives ("wissenschaftliches", d.h. ideologisches) Weltanschauungs- und Moralsystem zu Oberwinden. Dieser miBlungene Versuch hatte, entgegen der theoretischen Voraussicht, keine Starkunq des religi6- sen Lebens zur Folge, sondern im Gegenteil eine tiefe Desillusionierung und ein schwindendes Interesse an alle m ObernatOrlichem, an allem, wodurch die bestehende Welt transzendiert wird