This volume is the product of an international conference held in the autumn of 1988, around the time Nikolai Bukharin was officially rehabilitated - a benchmark in the history of glasnost and the process of legitimating perestroika. Conference participants from 19 countries, including the USSR and China, took occasion to reconsider the record and legacy of Bukharin as revolutionary, economist and political theorist. They offer a many-sided but critical re-examination of Bolshevism's "internal alternative" to Stalin and Stalinism.
Almost two centuries ago proteins were recognized as the primary materials (proteios = primary) oflife, but the significance and wide role of peptides (from pepsis = digestion) in practically all life pro cesses has only become apparent in the last few decades. Biologi cally active peptides are now being discovered at rapid intervals in the brain and in other organs including the heart, in the skin of amphibians and many other tissues. Peptides and peptide-like compounds are found among toxins and antibiotics. It is unlikely that this process, an almost explosive broadening of the field, will come to a sudden halt. By now it is obvious that Nature has used the combination of a small to moderate number of amino acids to generate a great variety of agonists with specific and often highly sophisticated functions. Thus, peptide chemistry must be regarded as a discipline in its own right, a major branch of biochemistry, fairly separate from the chemistry of proteins. Because of the important role played by synthesis both in the study and in the practical preparation of peptides, their area can be considered as belonging to bio-organic chemistry as well. The already overwhelming and still increasing body of know ledge renders an account of the history of peptide chemistry more and more difficult. It appears therefore timely to look back, to take stock and to recall the important stages in the development of a new discipline.
During the occupation of West Germany after the Second World War, the American authorities commissioned polls to assess the values and opinions of ordinary Germans. They concluded that the fascist attitudes of the Nazi era had weakened to a large degree. The author and his colleagues, who returned in 1949 from the United States, were skeptical. In their view, public opinion is not simply an aggregate of individually held opinions, but is fundamentally a public concept, formed through interaction in conversations and with prevailing attitudes and ideas "in the air." In this book, they published their findings on their group discussion experiments that delved deeper into the process of opinion formation.
In modern masonry work it is customary to use large size blocks in building. They fulfil all the construction requirements even in singlelayer outside walls. Using two houses as examples all details are presented clearly and comprehensively in a scale of 1:10. The authors elucidate on critical points, showing where care should be given to achieve convincing sustainable results.
At first glance, Theodor W. Adorno’s critical social theory and Gershom Scholem’s scholarship of Jewish mysticism could not seem farther removed from one another. To begin with, they also harbored a mutual hostility. But their first conversations in 1938 New York were the impetus for a profound intellectual friendship that lasted thirty years and produced more than 220 letters. These letters discuss the broadest range of topics in philosophy, religion, history, politics, literature, and the arts – as well as the life and the work of Adorno and Scholem’s mutual friend Walter Benjamin. Unfolding with the dramatic tension of a historic novel, the correspondence tells the story of these two intellectuals who faced tragedy, destruction, and loss, but also participated in the efforts to reestablish a just and dignified society after World War II. Scholem immigrated to Palestine before the war and developed his pioneering scholarship of Jewish mysticism before and during the problematic establishment of a Jewish state. Adorno escaped Germany to England, and then to America, returning to Germany in 1949 to participate in the efforts to rebuild and democratize German society. Despite the differences in the lifepaths and worldviews of Adorno and Scholem, their letters are evidence of mutual concern for intellectual truth and hope for a more just society in the wake of historical disaster. The letters reveal for the first time the close philosophical proximity between Adorno’s critical theory and Scholem’s scholarship of mysticism and messianism. Their correspondence touches on questions of reason and myth, progress and regression, heresy and authority, and the social dimensions of redemption. Above all, their dialogue sheds light on the power of critical, materialistic analysis of history to bring about social change and prevent repetition of the disasters of the past.
In this series of interlocking essays, which had their start as lectures inspired by the presidency of Barack Obama, Robert Burns Stepto sets canonical works of African American literature in conversation with Obama's Dreams from My Father. The elegant readings that result shed surprising light on unexamined angles of works ranging from Frederick Douglass's Narrative to W.E.B. Du Bois's Souls of Black Folk to Toni Morrison's Song of Solomon.
This volume comprises one of the key lecture courses leading up to the publication in 1966 of Adorno's major work, Negative Dialectics. These lectures focus on developing the concepts critical to the introductory section of that book. They show Adorno as an embattled philosopher defining his own methodology among the prevailing trends of the time. As a critical theorist, he repudiated the worn-out Marxist stereotypes still dominant in the Soviet bloc – he specifically addresses his remarks to students who had escaped from the East in the period leading up to the building of the Berlin Wall in 1961. Influenced as he was by the empirical schools of thought he had encountered in the United States, he nevertheless continued to resist what he saw as their surrender to scientific and mathematical abstraction. However, their influence was potent enough to prevent him from reverting to the traditional idealisms still prevalent in Germany, or to their latest manifestations in the shape of the new ontology of Heidegger and his disciples. Instead, he attempts to define, perhaps more simply and fully than in the final published version, a ‘negative', i.e. critical, approach to philosophy. Permeating the whole book is Adorno’s sense of the overwhelming power of totalizing, dominating systems in the post-Auschwitz world. Intellectual negativity, therefore, commits him to the stubborn defence of individuals – both facts and people – who stubbornly refuse to become integrated into ‘the administered world’. These lectures reveal Adorno to be a lively and engaging lecturer. He makes serious demands on his listeners but always manages to enliven his arguments with observations on philosophers and writers such as Proust and Brecht and comments on current events. Heavy intellectual artillery is combined with a concern for his students’ progress.
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