Academic literature on the topic 'Nabi musa'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Nabi musa.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Journal articles on the topic "Nabi musa"
1
Syauqani, Syamsu. "REVOLUSI MENTAL ALA NABI KHIDIR TERHADAP NABI MUSA." el-'Umdah 2, no. 2 (2019): 171–87. http://dx.doi.org/10.20414/el-umdah.v2i2.1692.
Full textAbstract:
Indonesia is currently being hit by a multi-dimensional crisis ranging from economic, moral, to a crisis of self-confidence. Indonesia filters that can fortify its people and even become a soft field for the spread of moral viruses, including drugs, pornography, and value-free media. So President Joko Widodo sparked a term of the mental revolution in 2014. Mental revolution as a movement of change is concerned with the mind, attitude, and character that occurs in humans. This mental revolution aims to change human attitudes and character. Therefore, the perfection of this Qur'anic guidance becomes a reference to be used as a solution in every dynamic of human problems including mental revolution. In this research, the story of the Prophet Khidir and Musa was one of the models in applying the mental revolution.
2
Affani, Syukron. "Rekonstruksi Kisah Nabi Musa dalam al-Quran: Studi Perbandingan dengan Perjanjian Lama." AL-IHKAM: Jurnal Hukum & Pranata Sosial 12, no. 1 (2017): 170–96. http://dx.doi.org/10.19105/al-lhkam.v12i1.1259.
Full textAbstract:
Rekonstruksi kisah Nabi Musa dalam al-Quran secara kronologis ini, ditujukan untuk mengetahui alur bercerita al-Quran secara umum dan bukan dari sisi gaya ceritanya (al-fann al-qashashi). Tulisan ini fokus perunutan cerita untuk kepentingan komparasi dengan teks di luar al-Quran, yaitu Perjanjian Lama). Metodenya adalah pertama, mengumpulkan seluruh ayat yang berisi tentang cerita Nabi Musa; kedua, merekonstruksi ayat-ayat terkumpul dalam satu alur kisah dan membabakkannya; ketiga, menerjemahkan ayat-ayat tersebut dengan lebih terbuka dalam suatu deskripsi-narasi yang bertutur. Metode yang sama juga ditempuh pada Perjanjian Lama. Secara tehnis, kisah Nabi Musa dalam Perjanjian Lama lebih mudah dikonstruksi daripada kisah Nabi Musa dalam al-Quran karena dalam Perjanjian Lama, kisah nabi Musa diceritakan dengan gamblang terutama di dalam Kitab Keluaran (exodus). Hasil perbandiangan menunjukkan perbedaan-perbedaan kisah Nabi Musa di dalam al-Quran dan Perjanjian Lama terutama dari sisi detail cerita. Dalam disiplin ilmu al-Quran, narasi Perjanjian Lama tentang Nabi Musa merupakan sumber israiliyat yang polemis.
3
Syaripudin, Ahmad, Abas Asyafah, and Udin Supriadi. "KONSEP PENDIDIKAN PADA KISAH NABI KHIDIR AS DENGAN NABI MUSA AS DALAM ALQURAN DAN IMPLIKASINYA TERHADAP KONSEP PENDIDIKAN ISLAM." TARBAWY : Indonesian Journal of Islamic Education 5, no. 2 (2019): 137. http://dx.doi.org/10.17509/t.v5i2.16750.
Full textAbstract:
Essentially, education is the process of optimally guiding and developing human potentials, both the soul and mind or heart. Alquran provides comprehensive and integrative guidance for human beings in terms of their education, where there is no dichotomy, but rather unity and totality. The proof of this perfection of Alquran is reflected in the education concept from history of Nabi Khidir as with Nabi Musa as. In this research, the researcher attempts to explore and understand the education concept from history of Nabi Khidir as with Nabi Musa as in Alquran by referencing Tafsir Mu’tabaroħ. It adopted qualitative approach, employing the procedural methods of tahlīlī and muqāran, with literature review as data collection technique. The data were analyzed textually, employing dilālaħ and munāsabaḥ. The implications of this history of Nabi Khidir as with Nabi Musa as concept on Islamic education concep apply to: educators, students, goals, roles, principles, methods, materials, and media of education.Pendidikan merupakan proses pembinaan dan pengembangan potensi manusia secara optimal, baik menyangkut jiwa, akal dan hatinya. Alquran memberikan bimbingan secara komprehensif dan integratif terhadap manusia dalam kaitannya terhadap pendidikan, di mana tidak ada dikotomi, melainkan kesatuan dan keseluruhan dalam pendidikan. Bukti dari kesempurnaan Alquran tersebut tergambar pada konsep pendidikan pada kisah Nabi Khidir as dengan Nabi Musa as. Di dalam penelitian ini, peneliti berupaya menggali dan memahami konsep pendidikan pada kisah Nabi Khidir as dengan Nabi Musa as dalam Alquran dengan merujuk kepada Kitab Tafsir Mu’tabaroħ. Pendekatan yang digunakan adalah pendekatan kualitatif dan secara prosedural metode yang digunakan adalah metode tahlīlī dan muqāran, dengan teknik studi pustaka dalam pengumpulkan data. Adapun teknik analisis data yang digunakan adalah analisis teks dengan menggunakan dilālaħ dan munāsabaḥ. Adapun implikasi konsep pendidikan pada kisah Nabi Khidir as dengan Nabi Musa as dalam Alquran terhadap konsep pendidikan Islam meliputi; pendidik, peserta didik, tujuan, metode, materi dan media pendidikan.
4
Faizin, Muhammad. "Hermeneutika Sufistik-Filosofis: Penafsiran Ibn 'Arabi atas Kisah Nabi Musa dan Nabi Khidir dalam QS.Al-Kahfi 60-82." Jurnal Ilmiah Mahasiswa Raushan Fikr 10, no. 1 (2021): 14–34. http://dx.doi.org/10.24090/jimrf.v10i1.4637.
Full textAbstract:
Artikel ini mendedah kisah Nabi Musa dan Nabi Khidir yang termaktub dalam Qs.Al-Kahfi 60-82. Lazim diketahui bahwa kisah tersebut menceritakan persistiwa-peristiwa yang bersifat mistis dan suprarasional yang dialami oleh Nabi Musa ketika berguru kepada Nabi Khidir. Namun dalam artikel ini, kajian tentang kisah Nabi Musa dan Khidir menjadi lebih menarik karena -dengan menggunakan pendekatan deskriptif analitis- penulis mencoba menguak kisah tersebut melalui perepsektif Ibnu ‘Arabi yang tertuang dalam kitab tafsirnya; Tafsir Ibn ‘Arabi. Sebagaimana kita ketahui bahwa tafsir Ibn ‘Arabi tersebut oleh Husain al-Zahabi dikategorikan sebagai tafsir sufi naz}ari, yaitu tafsir yang dibangun untuk memperkuat dan mempromosikan teori-teori filsafat dan mistik yang dianut oleh mufasir. Walhasil, penafsiran Ibn ‘Arabi terkait kisah tersebut berbeda jauh dengan mainstream tafsir yang sudah ada. Dalam artian, Ibn ‘Arabi membawa penafsirannya atas kisah tersbeut masuk kedalam diskursus sufistik-filosofis. Sebab, dalam kisah tersebut Ibn ‘Arabi tidak menafsirkannya sebagai perjalanan manusia secara jasmaniah (wadak) akan tetapi ditafsirkan secara simbolis-alegoris, yakni sebuah perjalanan ruhaniah, yang dalam hal ini Nabi Musa ditafsirkan sebagai kalbu (hati) yang ingin mencapai maqam kamal atau makrifat kepada Allah melalui bimbingan Nabi Khidir yang ditafsirkan sebagai akal suci (al-‘aql al-qudsi).
5
Faisol, M. "Interpretasi Kisah Nabi Musa Perspektif Naratologi al-Qur’an." ISLAMICA: Jurnal Studi Keislaman 11, no. 2 (2017): 365. http://dx.doi.org/10.15642/islamica.2017.11.2.334-361.
Full textAbstract:
The narrative structure of the story of Musa in the Qur’ân is constructed by a plausible and rapid plot. Further-more, this story has a constant narrative structure that is narrator-creator-sender (Allah) as the one who sends the message, the first receiver (the Prophet Muhammad) as the messenger of God’s message to be transmitted to mankind, and the second receiver is all mankind. Other than that, the narrative structure of the story of Musa in the Qur’ân has an ethical function. It brings spiritual-eschatological vision to mankind. Through interpersonal relation structure and the representation concept of time and place, the story of Musa gives theological and moral values. The one that distinguishes the narrative function of the story of Musa in the Qur’ân from the other stories created by people is the rhetoric clarity (al-bu‘d al-bayânî). The Qur’ân always uses simple and meaningful rhetoric. Thus, in presenting the story of Musa, the Qur’ân only exposes important events that conform to religious purposes (al-ghard al-dînî).
6
Faisol, M. "Interpretasi Kisah Nabi Musa Perspektif Naratologi al-Qur’an." ISLAMICA: Jurnal Studi Keislaman 11, no. 2 (2017): 365. http://dx.doi.org/10.15642/islamica.2017.11.2.365-392.
Full textAbstract:
The narrative structure of the story of Musa in the Qur’ân is constructed by a plausible and rapid plot. Further-more, this story has a constant narrative structure that is narrator-creator-sender (Allah) as the one who sends the message, the first receiver (the Prophet Muhammad) as the messenger of God’s message to be transmitted to mankind, and the second receiver is all mankind. Other than that, the narrative structure of the story of Musa in the Qur’ân has an ethical function. It brings spiritual-eschatological vision to mankind. Through interpersonal relation structure and the representation concept of time and place, the story of Musa gives theological and moral values. The one that distinguishes the narrative function of the story of Musa in the Qur’ân from the other stories created by people is the rhetoric clarity (al-bu‘d al-bayânî). The Qur’ân always uses simple and meaningful rhetoric. Thus, in presenting the story of Musa, the Qur’ân only exposes important events that conform to religious purposes (al-ghard al-dînî).
7
Ismail, M. Ilyas, and Ambo Tang. "KARAKTERISTIK KEPEMIMPINAN NABI MUSA DALAM AL-QUR’AN." Idaarah: Jurnal Manajemen Pendidikan 5, no. 1 (2021): 114. http://dx.doi.org/10.24252/idaarah.v5i1.18259.
Full text
8
Mannan, Najihatul Abadiyah. "STUDI STILISTIKA TERHADAP TONGKAT NABI MUSA AS DI DALAM ALQURAN." REVELATIA: Jurnal Ilmu al-Qur`an dan Tafsir 1, no. 1 (2020): 51–68. http://dx.doi.org/10.19105/revelatia.v1i1.3169.
Full textAbstract:
Al-Qur’an menggunakan tiga lafal yang berbeda dalam mengungkapkan makna ular yang terdapat dalam kisah Nabi Musa, yakni ẖayyah, tsu῾bân dan jânn. Di satu sisi al-Qur’an menjelaskan bahwa tongkat Nabi Musa berubah menjadi ular yang sebenarnya (QS. al-A῾râf [7]: 107). Sementara di sisi lain, tongkat tersebut, disebutkan, berubah menyerupai ular (QS. al-Naml [27]: 10). Penelitian ini bertujuan mengungkapkan hakikat tongkat Nabi Musa, mengkaji lafal ‘ashâ dan lafal-lafal lain yang bermakna ular dalam kisah Nabi Musa as. beserta implikasinya berdasarkan teori diksional-leksikal. Diksional-leksikal merupakan salah satu cabang stilistika di mana diksional adalah pemilihan kata yang sesuai agar cocok dengan konteks yang dijelaskan, sedangkan leksikal adalah makna dasar suatu kata. Penelitian ini menggunakan pendekatan stilistik dan termasuk penelitian tematik konseptual. Hasil penelitian menunjukkan bahwa tongkat Nabi Musa as. pada hakikatnya adalah sebuah kayu bersifat keras dan kokoh sehingga dapat membantunya dalam hal apapun. Al-Qur’an memilih diksi ‘ashâ karena istilah tersebut merujuk pada tongkat yang memang digunakan sebagai tumpuan ketika berjalan. Diksi tsu῾bân, sebaliknya, dipilih ketika Musa menunjukkan kekuasaan Allah di hadapan Fir῾aun, karena diksi tersebut (makna leksikal: sâla/jarâ) bermakna ular jantan yang besar, gemuk, panjang tapi tidak gesit. Sementara itu, ketika menerima mukjizat di Bukit Sinai, al-Qur’an memilih diksi ẖayyah karena ia termasuk jenis ular yang besar dan gesit) dan jânn (ular kecil tapi gesit; makna leksikal: satr), karena perubahan tongkat tersebut tertutup dari keramaian manusia. Lafal tsu῾bân bersanding dengan mubîn karena merujuk pada ular berbentuk aliran air ke dalam lembah dan terlihat jelas di hadapan Fir῾aun. Lafal ẖayyah bersanding dengan tas῾â karena ular tersebut berjalan dengan gesit dan mencari kehidupan. Lafal jânn bersanding dengan tahtazzu karena ular tersebut mempunyai gerakan gesit. Lafal jânn menjadi bayân lafal ẖayyah dalam kegesitannya, karena dua lafal tersebut digunakan dalam satu peristiwa. Sehingga tongkat Nabi Musa benar-benar berubah menjadi ular, bukan menyerupai ular.
9
Musodiq, Agus. "Urgensi Kecerdasan Emosional guna Menentukan Keberhasilan Peserta Didik dalam Proses Pembelajaran." JURNAL IQRA' 2, no. 1 (2017): 181. http://dx.doi.org/10.25217/ji.v2i1.95.
Full textAbstract:
Penelitian ini diproyeksikan untuk memaparkan kecerdasan emosional yang dimiliki oleh Nabi Musa di dalam Surat al-Qasas. Mengingat bahwa keberhasilan seseorang dalam menggapai suatu keinginan tertentu di dalam kehidupan nyatatidak hanya ditentukan oleh kecerdasan kognitif saja. akan tetapi diperlukan kecerdasan emosional yang sangat menentukan keberhasilan tersebut. Di dalam teori kecerdasan emosional yang dirumuskan Golemann, terdapat lima dasar kecakapan emosi dan sosial yang meliputi (1) kesadaran diri. Mengetahui apa yang kita rasakan pada suatu saat dan menggunakannya untuk mengambil keputusan, (2) penguasaan diri.mampu pulih dari tekanan emosi dengan cepat, (3) motivasi dapat mengendalikan emosi ketika mendapatkan kegagalan, menggerakan hasrat untuk menuju ke sasaran, (4) empati; merasakan apa yang dirasakan oleh orang lain, mampu memahami perspektif mereka, (5) keterampilan sosial; menangani emosi dengan baik ketika berhubungan dengan orang lain dengan cermat memahami situasi dan jaringan social. penelitian ini juga akan dibantu dengan teori semiotika Charles S. Peirce untuk dapat menganalisi tanda bahasa yang menggambarkan kecerdasan emosional Nabi Musa as. Berdasarkan penelitian yang telah dilakukan, diketahui bahwa Allah menggambarkan kecerdasan emosional dan sosial pada diri Nabi Musa secara berurutan, yakni dimulai dari ayat ke 14 hingga ayat ke 35. Nabi Musa yang dikirim Allah untuk membimbing dan memimpin Bani Israil dibekali dengan kecerdasan emosional dan sosial yang sangat mengagumkan. Beliau dapat memotivasi dirinya sendiri, berempati, dapat mengurangi keagresifan diri, dan kemampuan-kemampuan lain yang membantu Musa “berprestasi” dalam memimpin Bani Israil, terlepas dari penafsiran, dan anggapan lain yang bertentangan dengan apa yang diinterpretasikan oleh peneliti. Dengan demikian dapat disimpulkan bahwa makna argument dari kisah Musa di dalam Surat al-Qasas adalah seluruh pemimpin yang “berprestasi” memiliki kecerdasan emosional dan sosial.
 Kata Kunci: Kecerdasan Emosional, Proses Pembelajaran.
10
Sarnoto, Ahmad Zain, and Hidayatullah Hidayatullah. "Karakter Kepemimpinan Nabi Musa AS dalam Al-Qur‘an." Alim | Journal of Islamic Education 1, no. 2 (2019): 295–314. http://dx.doi.org/10.51275/alim.v1i2.142.
Full textAbstract:
Karakter pemimpin pada kisah Nabi Musa AS mencakup sejumlah karakter utama, seperti sabar, visioner, kompeten, integritas, pembaharu, solutif, religius, kredibel, cerdas, pandai bekerja sama, memiliki tekad yang kuat, informan, pembelajar dan tawadhu’.
 Penelitian ini memiliki perbedaan pendapat dengan: 1) Niccolo Machiavelli (L. 1469 M) yang memisahkan antara etika dan politik dalam melaksanakan dan menerapkan nilai-nilai kepemimpinannya. Pemerintah sebagai pemangku institusi kepemimpinan nasional harus menjalankan tugas-tugas negara dengan baik sesuai dengan nilai-nilai kepribadian bangsa sebagaimana yang tertuang dalam Undang-undang Dasar (UUD) 1945 dan Pancasila, 2) Alexander Agung (L. 340 SM) yang berambisius menumpuk harta kekayaan, bertindak brutal, memerintahkan pengikutnya untuk menyembah dirinya dan tidak segan-segan membantai siapa saja yang menentang kekuasaannya. Pemerintah dan semua pemangku jabatan sejatinya hidup dengan karakter kesederhanaan, santun terhadap rakyatnya dan siap mengakomodir aspirasi mereka seluas-luasnya ketika tidak sejalan dengan kebijakannya, 3) Adolf Hitler (L. 1889 M) yang menggunakan cara-cara militeristik seperti menjalankan dua fungsi; militer dan non-militer dalam menjalankan tampuk kepemimpinannya sehingga menyebabkan kurangnya trust masyarakat dan membawa negara Jerman ke jurang instabilitas nasionalnya.
 Pemerintah dan elemen masyarakat dalam mengemban tugasnya harus menjalankan prinsip penguatan nilai-nilai karakter pemimpin dan berusaha sekuat mungkin memegang prinsip ini sesuai dengan amanah yang diemban agar tercipta kualitas kepribadian anak bangsa yang bisa membawah negara ini ke arah perubahan yang lebih baik ke depannya.
Dissertations / Theses on the topic "Nabi musa"
1
Ninhos, Cláudia Sofia. "Para que Marte não afugente as Musas. A Política Cultural Alemã em Portugal e o Intercâmbio (1933-1945)." Doctoral thesis, 2016. http://hdl.handle.net/10362/18808.
Full textAbstract:
O objeto de estudo desta tese é a política cultural alemã em Portugal durante o regime nacional-socialista. Procuraremos demonstrar que a ciência e a cultura “alemãs” foram a estratégia utilizada para alcançar uma hegemonia política e ideológica. Esta diplomacia, que recorria aos institutos culturais, a sociedades bilaterais, às escolas alemãs, ao intercâmbio de técnicos, professores, estudantes, artistas, ou intelectuais, à troca de livros, à organização de conferências e exposições, escondia um imperialismo de cariz económico e político, que a Alemanha pretendia impor a Portugal. Escolhemos como estudo de caso o intercâmbio académico. Dado que a JEN e o IAC foram as instituições que, em Portugal, mais promoveram o intercâmbio cultural e científico, desde cedo os alemães delineram uma estratégia de aproximação a ambas, que visava a intensificação do intercâmbio académico com Portugal. Com recurso ao arquivo histórico do Instituto Camões, que herdou a documentação de ambas as instituições, estudámos o intercâmbio entre os dois países, analisando, nomeadamente, as bolsas concedidas para serem usufruídas na Alemanha. Por fim, escolhemos um grupo de bolseiros que estagiou na Alemanha, de forma a rastrear as redes científicas – individuais e institucionais - que uniram os dois países, e compreender os processos de influência e de transferência do conhecimento. Tratou-se, no fundo, de acompanhar a circulação, a transferência e apropriação de conhecimentos científicos, de técnicas e metodologias num ambiente transnacional.<br>This thesis aims to understand the Nazi cultural policy in Portugal. We seek to demonstrate that the "German" science and culture were employed as part of a strategy aimed at achieving a political and ideological hegemony. This diplomacy, which used cultural institutions, bilateral societies, German schools, the exchange of technicians, teachers, students, artists, or intellectuals, the exchange of books, conferences and exhibitions, hid Germany’s economic and political ambitions. Among the various aspects of the cultural relationship between Portugal and Germany, we chose the academic exchange as a case study. Since the Portuguese National Board of Education (JEN) and the Institute for High Culture (IAC) were the institutions that promoted in Portugal, the cultural and scientific exchange, Germany approached them early, in order to intensify the academic exchange with Portugal. Using the historical archive of the Camões’ Institute, an institution that inherited JEN's and IAC’s historical archives, we studied the exchanges between the two countries, analyzing in particular the scholarships awarded to Portuguese academics to study in Germany. Finally, we chose a group of scholars who studied in Germany, in order to trace the scientific networks - individual and institutional - which crossed the two countries, and to understand the knowledge transfers and its appropriations.
Books on the topic "Nabi musa"
2
Yasadipura. Serat Nabi Musa: Kagungan Dalem Srat Musa kaliyan Ibrahim. Perpustakaan Nasional RI, 2003.
Find full text
3
Hasjim, Nafron. Kisasu l-Anbiya: Karya sastra yang bertolak dari Quran serta teks kisah Nabi Ibrahim dan Nabi Musa. Intermasa, 1993.
Find full text
4
Hasjim, Nafron. Kisasu l-Anbiya, karya sastra yang bertolak dari Quran serta teks kisah Nabi Ibrahim dan Nabu Musa. Fakultas Pascasarjana, 1991.
Find full text
5
Marrar, Khaled Mohammad. Maqam an-Nabi Musa: The shrine of Prophet Moses, a historical and archaeological study. The Committee for the Promotion of Tourism in the Governate of Jericho, 1998.
Find full text
6
Marrar, Khaled Mohammad. Maqam An-Nabi Musa =: The shrine of Prophet Moses : a historical and archaeological study. Committee for the Promotion of Tourism in the Governorate of Jericho, 1998.
Find full text
7
Turkish Palestine (1069-1917): Inscriptions al-Khalil (Hebron), Nabi Musa and other Palestinian cities under Turkish rule. SOTA/Turkestan and Azerbaijan Research Centre, 2008.
Find full text
10
Nkwera, Felician V. M., 1936-, ed. J. K. Nyerere: Nabii Musa wa kisiwa cha amani Tanzania. Marian Faith Healing Centre, 2006.
Find full textBook chapters on the topic "Nabi musa"
1
"The renewal of the pilgrimage to Nabi Musa." In Sacred Space in Israel and Palestine. Routledge, 2013. http://dx.doi.org/10.4324/9780203137925-12.
Full text
2
Arce, Ignacio. "The Preliminary Phasing of Maqam al-Nabi Musa (Palestine)." In Proceedings of the 11th International Congress on the Archaeology of the Ancient Near East, edited by L. Korn and A. Heidenreich. Harrassowitz Verlag, 2020. http://dx.doi.org/10.2307/j.ctv10tq3zv.56.
Full text
3
"Geophysical Studies of Pyrometamorphic and Hydrothermal Rocks of the Nabi Musa Mottled Zone, Vicinity of the Dead Sea Transform, Israel." In Coal and Peat Fires: A Global Perspective. Elsevier, 2015. http://dx.doi.org/10.1016/b978-0-444-59509-6.00011-9.
Full text
4
Peiss, Kathy. "The Country of the Mind Must Also Attack." In Information Hunters. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190944612.003.0003.
Full textAbstract:
With war imminent, Librarian of Congress Archibald MacLeish and William “Wild Bill” Donovan, soon to be head of the Office of Strategic Services (OSS), forged a new relationship between libraries and America’s nascent intelligence service. Their urgent call for foreign information was a response to the international crisis, but it was also a culmination of larger changes in American libraries, academia, and cultural institutions. A new sense of purpose had arisen in the interwar years, characterized by national ambition and internationalist commitment. New ideas about organizing and accessing information challenged the traditional book. The Nazi attack on knowledge and culture intensified concerns about preserving, reproducing, and accessing materials. These developments would be yoked to an emergent intelligence apparatus and commitment to open-source collecting as a way to know the enemy. With the outbreak of war, MacLeish and Donovan devised a plan to send American librarians abroad to acquire foreign publications.
5
Kircheimer, Otto. "The Abrogation of Nazi Laws in the Early Period of Mg." In Secret Reports on Nazi Germany. Princeton University Press, 2013. http://dx.doi.org/10.23943/princeton/9780691134130.003.0016.
Full textAbstract:
This chapter examines Nazi laws that must be abrogated in the early period of military government (MG). The report considers four major groups of laws that are in need of immediate abrogation: laws, and other legislative rules, which contradict the principle of the equality of all citizens before the law; measures wholly abrogating or restricting civil liberties; legislative measures which do not fit into the categories either of discriminatory laws or of laws restricting freedom, but the immediate abrogation of which would likewise appear to be imperative; and measures relating to the denazification of the judiciary and the ensuing necessity of suspending the activities of the courts for a certain period. The chapter also offers recommendations for the abrogation of discriminatory legislation and special privileges, non-discrimination in criminal law and procedures, and a general clause concerning the elimination of discrimination.
6
Zeidman, Lawrence A. "Epilogue." In Brain Science under the Swastika. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198728634.003.0014.
Full textAbstract:
In recent decades, there has been a more critical examination of the Nazi past within German and Austrian neuroscience. The Spiegelgrund euthanasia brains and brain parts in Vienna were finally buried by 2012 and victims were commemorated. More anonymous brain burials occurred in Munich and Tübingen in the early 1990s, which likely did not adequately commemorate victims and, furthermore, a recent comprehensive investigation of all brain specimens held by the Max Planck Society is underway. The Hugo Spatz Prize was renamed by the German Neurological Society, but the Heinrich Pette Prize still exists. This society and another have laudably conducted investigations leading to publications about Nazi-era neuroscience, but much work must still be done. Additionally, Hallervorden–Spatz disease has largely been renamed, but other collaborator eponyms remain in use and raise the question of what response the neuroscience community should take toward these, and toward experimental data from Nazi-era investigations.
7
Collings, Justin. "Forever in Hitler’s Shadow? The Court since 1975." In Scales of Memory. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198858850.003.0005.
Full textAbstract:
This chapter highlights the German Constitutional Court’s mnemonic jurisprudence in the modern era. It shows how the Court has continued to invoke the Nazi era, and the collapse of the Weimar Republic that preceded it, as key reference points in constitutional adjudication. It stresses that the Court has continued to strike a balance, or forge a hybrid, between the parenthetical and the redemptive modes of memory. It notes that the redemptive mode sometimes leads to a form of exceptionalism. This is most striking in the context of Nazi-related speech. The Court has held that, because the Basic Law as a whole must be understood as a counter-proposal to Nazism, Nazi-related speech is partially exempted from general constitutional protections of speech and opinion. The chapter also suggests that the Court has sometimes paid more attention to the Constitution’s prehistory than to the Federal Republic’s lived experience under the Basic Law. The chapter ends by noting that in recent years, the Court has begun to show more sensibility to its own (and the Constitution’s) historicity.
8
Sanders, Joe Sutliff. "Hergé’s Ocupations." In The Comics of Hergé. University Press of Mississippi, 2016. http://dx.doi.org/10.14325/mississippi/9781496807267.003.0009.
Full textAbstract:
This chapter catalogues the changes in size and frequency forced on Tintin while it was published in Le Soir during Nazi Occupation and argues that Hergé’s adaptations to these changes must be taken into account even when reading books written or revised much later. It argues that Hergé became a markedly better artist during this time, especially as regards his use of space.
9
Banki, Peter. "Introduction." In The Forgiveness to Come. Fordham University Press, 2017. http://dx.doi.org/10.5422/fordham/9780823278640.003.0001.
Full textAbstract:
The book begins by looking at the arguments made by Holocaust survivors (such as Ruth Kluger, Simon Wiesenthal, and Primo Levi) for the impossibility of forgiveness beyond any subjective volition. As the drive towards closure and normalization, forgiveness has been interpreted, particularly since World War II, to be the enemy of justice. Against this background, Eva Mozes Kor’s Forgiving Doctor Mengele argues on the contrary that forgiveness is a means of self-empowerment of the individual. Through forgiveness, the individual can heal themselves from the traumas of the past. The introduction puts forward the thesis that what Eva Mozes Kor calls forgiveness is in fact not forgiveness, but a therapy of mourning in the name of forgiveness. What forgiveness is in relation to the Holocaust must be thought otherwise. It should be determined in relation to what Vladimir Jankélévitch calls the “inexpiable” character of Nazi crimes, i.e., a sphere foreign to any form of reconciliation, mediation, reparation, salvation, normalization, mourning, healing, apology, or excuse. If the value of forgiveness is not to be the philosophical and religious ally of the Nazi Final Solution, then it must be thought as irreducible to any pre-given finality or achieved normalization.
10
Hamburg, David A., and Beatrix A. Hamburg. "Teaching Hatred." In Learning to Live Together. Oxford University Press, 2004. http://dx.doi.org/10.1093/oso/9780195157796.003.0009.
Full textAbstract:
We turn now to egregious examples of ways that education can be used to instill hatred, with the help of authoritarian states and fanatical leaders (either theological or secular) who shape children’s lives. There have been vivid examples of this throughout the twentieth century. The twenty-first century starts with the dramatic case of some Islamic fundamentalist schools that follow in this tradition of molding the lives of children for careers of hatred and violence.We describe these examples to provide a sharp contrast to the remainder of this book. Our fundamental aspiration is to inspire educators and leaders to embrace the important alternative role of education in fostering prosocial, empathic, and cooperative behavior—with insight into the destructive forces of human experience—that can provide the basis for a peaceful world in the long run. To be effective, we must address the obstacles to education in constructing such programs. Children can be brought up to hate, to condone killing, and even to participate in killing. That experiment has been done repeatedly. In the rest of this book, let us look briefly at examples of this destructive educational experience and then at the other side of the coin—learning to live together peacefully. The human capacity to shape child and adolescent development toward a pervasive culture of hatred and violence was vividly demonstrated by the Nazi experience. The his- torian Klaus Fischer writes on youth and education, and women and the family, in his book Nazi Germany—A New History. We begin with the origin of youth groups as a countercultural protest and move to the creation of the Hitler Youth movement and ways in which it exploited these relatively innocent youthful protests. Nazi education, its philosophy, and the creation of elite schools are described in terms of their attempt to shape the minds and bodies of boys toward devotion to the Führer and toward their future as Nazi leaders. Teachers, as well, were indoctrinated and obligated to behave in a prescribed manner toward the same end. The family, particularly the woman’s role in it, was seen as the social underpinning of society. The Nazi glorification of motherhood and the family was a means of creating more children to serve Hitler and the Nazi regime.
Conference papers on the topic "Nabi musa"
1
Shida, Shuya, Hiroyuki Kosukegawa, and Makoto Ohta. "Development of a Methodology for Adaptation of Refractive Index Under Controlling Kinematic Viscosity for PIV." In ASME 2011 International Mechanical Engineering Congress and Exposition. ASMEDC, 2011. http://dx.doi.org/10.1115/imece2011-64388.
Full textAbstract:
Blood vessel diseases such as ischemic cardiac disease or cerebral aneurysm are life-threatening disorders and as large a cause of death as cancer in many countries. The rupture of a cerebral aneurysm usually causes subarachnoidal hemorrhage the mortality of which is very high. Previous studies have proved that the genesis and growth of aneurysm are related to hemodynamics. Especially, in endovascular therapy for cerebral aneurysms using medical devices such as coils or stents, hemodynamics in an aneurysm are related to thrombosis formation in the aneurysm and to its repair. In vascular research using a biomodel (blood vessel phantom with mechanical properties similar to a human artery) for treating cerebral aneurysm, the working fluid, termed Blood-Mimicking Fluid (BMF), should mimic human blood with respect to viscosity so as to obtain realistic blood flow modeling in in vitro measurements. Moreover, refractive indices of BMF must be adjusted to fit biomodel materials because the materials used for Particle Image Velocimetry, one of the best tools for measurement of flow, have various refractive indices. For simultaneous adjustment of the two parameters, i.e. kinematic viscosity and refractive index, an aqueous mixture of glycerol and sodium iodide has been used in previous research. In this paper, we develop a systematic way to precisely find the two targeted parameters of BMF by showing the measurement values of the refractive index and the viscosity of the two aqueous solutions. The refractive index to light of fluorescent was measured with a critical angle refractometer while temperature of sample was also measured. And a vibration-type viscometer was used to obtain the dynamic viscosity under the same condition as refractive index measurement. These measurements were carried out at room temperature and pressure, respectively. As a result of detailed measurements at various proportions, refractive indices of the aqueous solution of glycerol (Gly. aq.) increase monotonically. On the one hand, the kinematic viscosity of Gly. aq. increases very slightly with its proportion and that of the aqueous solution of sodium iodide (NaI aq.) exhibits unique behavior. The results of combining Gly. aq. and NaI aq. indicate that the mixture has a wide range of kinematic viscosity, including the value of blood (around 3.8 mm2/s), at the targeted refractive index. In conclusion, this mixing method is useful for BMF preparation with the adjustment of refractive index and kinematic viscosity.