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A2-10 - Der jüdische Nomos zwischen Normativität und Identität am Beispiel Alexandrias im 1.-3. Jh. n.Chr.
A2-10 - The Jewish Nomos between Normativity and Identity using the Example of Alexandria in the 1st-3rd Centuries A.D.
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Vereinswesen und gesellschaftliche (Ent-)differenzierung im Osten des Römischen Reiches (2.–4. Jh. n. Chr.)
Associations and societal (de-)differentiation in the Roman East (2nd–4th century CE)
  CONVERIS Forschungsdate...  
Hrabak EM, Chan CWM, Gribskov M, Harper JF, Choi JH, Halford N, Kudla J, Luan S, Nimmo HG, Sussman MR, Thomas M, Walker-Simmons K, Zhu JK, Harmon AC (2003)
...protists, but CRKs, PPCKs, PEPRKs, and two of the SnRK subgroups have been found only in plants. CDPKs...
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Im 2./3. Jh. n. Chr. kulminiert ein Prozess tiefgreifender Transformation religiöser Parameter der antiken Welt. Im gesamten
In the 2nd/3rd century A.D., a process of profound transformation of religious parameters culminated in the ancient world. In the entire
  Universität Münster - I...  
Die in der Edition (Bernard-Bruel) der 5500 Urkunden des Klosters Cluny (10.-13. Jh.) genannten ca. 70.000 Personennamen werden mit näheren Angaben über Funktionen, Tätigkeitsmerkmale und Verwandtschaft in einer Datenbank bereitgestellt.
Los 70.000 nombres de personas, con detalles sobre su función, oficio y parentela, enumerados en los 5500 documentos del monasterio de Cluny en la edición de Bernard-Bruel estarán disponibiles en una base de datos. Para ello se prepará un índice de los nombres de lugares (aprox. 17.000) con sus identificaciones así como un índice de materias.
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Das Projekt will anhand der Münzen von miteinander rivalisierenden und kommunizierenden Dynastien der hellenistischen Mittelmeerwelt (3.-1. Jh. v. Chr.) von der iberischen Halbinsel bis zum Hindukusch strukturelle Gemeinsamkeiten und Unterschiede von Bildinszenierungen der Herrscher und Götter erarbeiten.
Based on the official coins of rival dynasties of the Hellenistic Mediterranean (3rd-1st centuries BC) that were in communication with each other – from the Iberian peninsula to the Hindu Kush – the project shall compile the structural similarities and distinctions in the images’ staging of the ruler and the gods. The images on the Hellenistic royal coins offer great potential for comparative findings on the question of religion and politics in pre-modern cultures. The paradigm shift that began with Hellenism (“the omnipresence of the image of the ruler”, “the sacralisation of the image of the ruler”) has been passed along into the modern era.
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Das Projekt wird unter den innovativen Entwicklungen der Martyriumsdebatte und der Märtyrerverehrung im 4. Jh. diejenigen analysieren, welche ihre Entstehung und Ausprägung unmittelbar den zeitgenössischen religiösen Auseinandersetzungen und Gewalterfahrungen verdanken und hier funktionalisiert wurden: etwa als (offensive) Gründungsmythen von Gemeinden, zur Delegitimierung konkurrierender Glaubensrichtungen oder im Kampf um die Eroberung sakraler Räume.
From the innovative developments of the martyr debate and the worship of 4th-century martyrs, the project will analyse those that owe their emergence and development directly to the contemporary religious disputes and experiences of violence and that were functionalised here: as (aggressive) founding myths of communities, to delegitimise rival faiths, or, for example, in fighting for the conquest of sacral spaces.
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Jenseits der Glaubensspaltung des frühen 16. Jahrhunderts erfuhr die Glaubenspraxis in Westeuropa vom 15. zum 17. Jh. einen tiefgreifenden Wandel. Mit unterschiedlicher Akzentuierung bei den einzelnen Konfessionen, aber dennoch mit gemeinsamer Grundtendenz bezogen sich Glaubensinhalte zunehmend weniger auf Handlungen, die eine Beziehung zwischen Diesseits und Jenseits herstellten, sondern stärker auf universelle Inhalte.
Beyond the religious divisions of the early sixteenth century, the practice of faith in western Europe underwent a profound transformation between the fifteenth and seventeenth centuries. With different emphasis in the individual confessions, but nevertheless with common basic tendencies, the content of faith became based less and less on actions that created a relationship between this world and the next, and increasingly on universal content. At the same time this content became logically systematised and connected with moral demands; in the wake of a “normative centralizing” (B. Hamm) its inner coherence increased and under the dismantling of gradualism it led to a stricter external demarcation. In the same step, universalistic forms of piety freed from social primary groups increased in importance to the detriment of group-oriented forms of piety.
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Neue Martyrien im 4. Jh. spiegelten das anhaltend hohe Konflikt- und Gewaltpotential religiöser Auseinandersetzungen. ‚Märtyrer’ produzierte vor allem die pagane Reaktion Julians, wobei dessen Opfer Objekte einer exzessiven, anti-pagane Identität stiftenden Martyrologie neuen Zuschnittes wurden.
New martyrdoms in the 4th century reflected the religious disputes’ continuously high potential for conflict and violence. ‘Martyrs’ were above all produced by the pagan reaction of Julian, his victims being turned into objects of an excessive martyrology of a new calibre that created anti-pagan identity. Martyrdoms suffered, staged and propagated became the outer signum of the returning oppression and open persecution of dissenting Christian groups in the late antique empire. The North-African Donatists, who understood themselves as a church of martyrs, confronted the Catholics with an unparalleled martyr cult and initiated a controversial martyrdom debate that lasted for generations.
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Nach den letzten Christenverfolgungen 303–305 beziehungsweise 311 n. Chr. und seit der unter Konstantin einsetzenden imperialen Förderung der Kirche gehörten christliche Martyrien im Grunde der Vergangenheit an. Tatsächlich blieb das Phänomen und ebenso die Märtyrerverehrung und die Theologie des Martyriums im 4. Jh.
After the last persecution of Christians in 303–305 and 311 A.D. and since imperial support of the church began with Constantine, Christian martyrdoms have basically been a thing of the past. In reality, the phenomenon retained its importance, as did the admiration of martyrs and the theology of martyrdom in the 4th century; it even widened its horizons and functions in new conflicts. A multifaceted martyrdom debate emerged which unfolded a high potential to create identity in the communities, in church-internal disputes and in conflicts with pagans and Jews and which, in addition, assimilated new, contemporary experiences of violence.
  Universität Münster - I...  
Die in der Edition (Bernard-Bruel) der 5500 Urkunden des Klosters Cluny (10.-13. Jh.) genannten ca. 70.000 Personennamen werden mit näheren Angaben über Funktionen, Tätigkeitsmerkmale und Verwandtschaft in einer Datenbank bereitgestellt.
Nearly 70,000 names of persons mentioned in the edition (ed. by Bernard and Bruel) of the 5,500 charters of the monastery of Cluny (10th - 13th century) are now available in a data base with further informations concerning their offices, their activities, and their parental relationship. An index of all place names (approximately 17,000) and their identification, as well as a subject index are being prepared.
Les environ 70.000 noms des personnes de l'édition (Bernard-Bruel) des 5500 documents du monastère de Cluny sont mis à la disposition dans une banque de données avec des détails concernant les fonctions de la personne, les catégories sociales ou de profession et de parenté. De la même manière sont en préparation les environ 17.000 noms de lieu avec leur identification ainsi que une table de matières.
Los 70.000 nombres de personas, con detalles sobre su función, oficio y parentela, enumerados en los 5500 documentos del monasterio de Cluny en la edición de Bernard-Bruel estarán disponibiles en una base de datos. Para ello se prepará un índice de los nombres de lugares (aprox. 17.000) con sus identificaciones así como un índice de materias.
  WWU Münster > Religion ...  
Neue Gemeinden suchten sich über die (Re-)Konstruktion und Invention von Märtyrern und die Ausgestaltung von Märtyrerlegenden (eine neue Literaturgattung) Verehrungsorte zu schaffen und schufen eigene Liturgien, für die Märtyrerfeste und -predigten (gleichfalls ein neues Genos) konstitutiv waren. Die im 4. Jh.
The dynamics of late ancient worship of martyrs has its roots mainly in popular religiousness. New communities sought to create places of worship by (re)constructing and inventing martyrs and by embellishing martyr legends (a new literary genre) and created own liturgies for which the martyr feasts and martyr sermons (another new genre) were constitutive. The mobility of relics and worship of martyrs ‘discovered’ in the 4th century (by translation, trade) allowed the formation of a sacral topography across the empire. Bishops used the unearthing or translation of a martyr’s mortal remains as a chance to demonstrate spirituality and to gain additional power.
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Die islamische Kultur scheint geradezu das Idealbeispiel einer zur Gänze von religiösen Normen dominierten Kultur zu sein. Allerdings unterscheidet sich das Islamverständnis der Moderne hierin auffällig von dem der klassischen Zeit (d. h. der Vormoderne bis ins 19. Jh.).
Islamic culture seems to be the ideal example of a culture dominated entirely by religious norms. But in this sense the modern understanding of Islam differs markedly from that of the classical period (i. e. the pre-modern until into the nineteenth century). Whereas modern fundamentalist movements aim at the greatest possible legitimisation of religious norms throughout the entire society, and see this as being the most Islamic structure (and are confirmed in this by the western public opinion of Islam), a glimpse at pre-modern Islamic culture offers a much more complex picture. Already the extraction of norms from the authoritative texts reveals itself to be an exacting process of disambiguation that included several subjective processes and rational procedures. The fact that these procedures led to a juxtaposition of competing norms was accepted (see the much quoted prophet’s hadith “Difference of opinion is a mercy for my community”).
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Die altisraelitische Religion ist für eine Untersuchung der Korrelation von religiöser Distinktion und Integration besonders geeignet, weil sich Israel nach Wegfall der staatlichen und territorialen Einheit einerseits gezwungen sah, sehr scharfe religiöse Abgrenzungsmechanismen zu entwickeln, um das Überleben der eigenen Gruppe zu sichern, andererseits aber in der Diaspora mit Angehörigen vieler anderer Völker und Religionen auskommen musste. Darum soll die im 5. und 4. Jh.
The ancient Israelite religion is particularly well-suited for an investigation of the correlation between religious distinction and integration, because after the loss of national and territorial unity, on the one hand, Israel found itself compelled to develop very strict religious mechanisms of delimitation in order to insure the survival of its own group, and on the other hand, had to get along with the members of very many other nations and religions in the Diaspora. Thus the founding document of Israel, the Pentateuch, dating from the fifth and fourth centuries B. C., shall be investigated with appropriate literary-historical and theological-historical methods in terms of the relationship between distinction and integration. This work stands out in its organisation through a gradual development from universal (Genesis) to particular traditions (Exodus to Deuteronomy). This has been up to now generally understood one-sidedly as a concept of distinction, as if the God Yahweh’s history with humankind first attained its goal with the election of Israel. But more recent investigations have revealed that the more universal book of Genesis was only placed before the particular books relatively late. This means that for the founding document of Israel, a universal introduction was intentionally created, which located Israel within the world and family of peoples created by God and integrated other peoples into their own world of religious symbols. The Pentateuch thus intentionally combines a distinguishing and an integrative concept; it seeks to secure Israel’s identity and at the same time prevent the danger of devaluing societies with different religious and cultural orientations. Research into the origin of this combination and the history of its consequences in Judaism and Christianity allows important insights to be won for strengthening and developing integrative procedures in the coexistence of present-day religions.