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Thèses sur le sujet « Säkularisation »

Auteur : Grafiati

Publié le 4 juin 2021

Mis à jour le 1 août 2024

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1

Alschner, Christian. "Die Säkularisation der Klosterbibliotheken im albertinischen Sachsen (Mark Meißen, Leipzig und Pegau)." Doctoral thesis, Saechsische Landesbibliothek- Staats- und Universitaetsbibliothek Dresden, 2010. http://nbn-resolving.de/urn:nbn:de:bsz:14-qucosa-38932.

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Die Reformation und nicht zuletzt die durch sie im 16. Jahrhundert erfolgte Säkularisation der Klöster veränderte Sachsen. Vom Wechsel der Eigentumsverhältnisse waren Gebäude, Ländereien sowie das Vermögen und damit auch die Bibliotheken der Klöster betroffen. Bisher existierten Darstellungen dieser Thematik nur zu wenigen ausgewählten Klosterbibliotheken. In der vorliegenden Arbeit werden alle Klöster des albertinischen Sachsens bezüglich ihrer Bibliotheken in diesem Zeitraum untersucht. Zahlreiche Quellen werden erstmals verifiziert und ediert. Nach einer Darstellung der Situation vor der Re

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2

Krüger, Enno [Verfasser], and Raphael [Akademischer Betreuer] Rosenberg. "Frühe Sammler 'altdeutscher' Tafelgemälde nach der Säkularisation von 1803 / Enno Krüger ; Betreuer: Raphael Rosenberg." Heidelberg : Universitätsbibliothek Heidelberg, 2012. http://d-nb.info/1179784383/34.

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3

Idler, Jasmina [Verfasser], and Konrad [Akademischer Betreuer] Küster. "Musizieren vor der Säkularisation: Zugänge zur klösterlichen Musikkultur diesseits der Alpen : : Versuch eines Gesamtbildes." Freiburg : Universität, 2020. http://d-nb.info/121896913X/34.

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4

Thaler, Manfred Josef [Verfasser]. "Die Domkapitel der Reichskirche vom Wiener Konkordat bis zur Säkularisation (1448-1803) : Grundzüge ihrer Verfassung im Vergleich / Manfred Josef Thaler." Frankfurt a.M. : Peter Lang GmbH, Internationaler Verlag der Wissenschaften, 2017. http://d-nb.info/1129544494/34.

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5

Klingenberg, Darja. "Ruth Zeifert: Nicht ganz koscher. Vaterjuden in Deutschland." HATiKVA e.V. – Die Hoffnung Bildungs- und Begegnungsstätte für Jüdische Geschichte und Kultur Sachsen, 2018. https://slub.qucosa.de/id/qucosa%3A34580.

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6

Stern, Monika. "Klöster als Wissensvermittler im Raum Tirol, die sich seit der Säkularisation durch Joseph II. in ihrer Rolle behaupten." Thesis, 2005. http://eprints.rclis.org/6461/1/stern_kloester.pdf.

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The purpose of this thesis is to examine the role of monasteries as mediators of knowledge. The situation nowadays is compared with the time of the regency of Emperor Joseph II. Monasteries needed an area of specialisation in order to survive dissolution at the end of the 18th century. In this thesis, the transfer of those specific qualifications in the area of knowledge management into the 21st century is investigated. Issues concerning science, education, libraries and archives in the three most important male orders in the province of Northern Tyrol are addressed. The hypothesis that monast

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7

Gültekin, Ahmet Kerim. "Kurdish Alevism: Creating New Ways of Practicing the Religion." 2019. https://ul.qucosa.de/id/qucosa%3A36618.

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This paper will examine the transformation dynamics of social change in Kurdish Alevi communities, while mostly focusing on the increasing sociopolitical and religious role of talips. Until the end of the 20th century, the socio-religious structure of Kurdish Alevis was dominated by two hereditary social positions, much like a caste system: on the one hand, the members of the sacred lineages (ocaks), who embody the religious authority, and on the other hand, the talips who are subordinated to the sacred lineages. This socio-religious structure provided a framework for Kurdish Alevi socioreligi

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8

Wohlrab-Sahr, Monika, and Marian Burchardt. "Revisiting the secular: multiple secularities and pathways to modernity." 2017. https://ul.qucosa.de/id/qucosa%3A16726.

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For the last few decades, sociological debates about religion and secularisation have been characterised by confrontation between (often American) critics and (mostly European) defenders of secularisation theories. There has also been a remarkable rise in academic and public debates about the role of secularism in political regimes and in national as well as civilisational frameworks. These debates are shaped by the context of the changing position of the West in world politics, Islamist terror and the war on terror, struggles of religious minorities for recognition and influence, and the conc

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9

Kleine, Christoph, and Monika Wohlrab-Sahr. "Research Programme of the HCAS 'Multiple Secularities - Beyond the West, Beyond Modernities." 2016. https://ul.qucosa.de/id/qucosa%3A16727.

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The project seeks to explore the boundaries that distinguish between the religious and non-religious, in modern as well as pre-modern societies. In doing so, we are aligning ourselves with current debates but we are approaching the debated issues from a basic theoretical perspective. At present, a general distinction can be drawn between three narratives: The first claims the dwindling presence and relevance of religion (“secularisation”); the second regards religion to be returning globally, consequently irritating the self-perception of modern societies (“return of religions”, “post-secular

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10

Dreßler, Markus. "Modes of Religionization: A Constructivist Approach to Secularity." 2019. https://ul.qucosa.de/id/qucosa%3A36126.

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This article discusses four concepts: religionization, religio-secularization, religio-secularism, and religion-making. These concepts are proposed as heuristic devices for the analysis of the processes through which social networks, practices, and discourses come to be understood as ‘religious’ or ‘religion.’

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11

Zemmin, Florian. "How (Not) to Take ‘Secularity’ Beyond the Modern West: Reflections from Islamic Sociology." 2019. https://ul.qucosa.de/id/qucosa%3A36128.

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Debates about the usability of the concept of ‘secularity’ in academic research are not merely theoretical. Standpoints are also politically informed and arguments are sometimes emotionally charged. To some, merely using the term ‘secularity’ seems to inflict violence upon certain objects of research or even upon themselves. Others object to applying the concept beyond a particular arrangement of secularity, lest that defense-worthy arrangement be undermined. Taking a step back, however, the actual hermeneutical problem and historical question still seems rather clearly to be this: is it possi

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12

Yavari, Neguin. "Shifting Modes of Piety in Early Modern Iran and the Persephone Zone." 2019. https://ul.qucosa.de/id/qucosa%3A36138.

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If any one thing marks early modern history, it is religious transformation. Confessional and pietist movements, both European firsts, are prominent examples of such catalysts for change.1 In large parts of the Islamic world in the 15th and 16th centuries, it was Sufi piety that carried the day. The historiographical record reveals strikingly new imaginaires and novel modes of connectivity to the past. The focus in this paper is on the manifold ways in which new forms of religiosity redefined the landscape of politics in the eastern Islamic world. It traces invocations of the past in Fakhr al-

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13

King, Matthew W. "‘Unbiased Scholars’ and ‘Superficial Intellectuals’: Was there a Public Culture between Europe and Inner Asia in the Long 19th Century?" 2019. https://ul.qucosa.de/id/qucosa%3A36140.

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This working paper is derived from a larger research project exploring what I consider to be a tenuous but persistent form of “public culture” extending between Inner Asia and Europe over the course of the 18th and, especially, 19th centuries. This “stranger relationality,” as Michael Warner would have it, was mediated by new forms and routes of Eurasianist textual circulation. In this late imperial period, spread along the frontiers of the Qing, Tsarist, and British empires, Tibetan, Mongolian, and Buryat monks read works by European and East Asian intellectuals on all manner of technical kno

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14

Gosh, Suchandra, and Anindita Chakrabarti. "Religion-based ‘Personal’ Law, Legal Pluralism and Secularity: A Field View of Adjudication of Muslim Personal Law in India." 2019. https://ul.qucosa.de/id/qucosa%3A36147.

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In this paper, we show how this plural legal landscape is negotiated by litigants, especially women, and thereby illustrate the procedural interplay between civil and religious courts through this adjudication process. The ethnography of adjudication at the Darul-Qaza situated in a large Muslim neighbourhood in Kanpur and the institution’s intersections with the societal (We mean the tribunals that function at the neighbourhood or community level) secular courts show how Muslim personal law functions. In this paper, we identify both the links between the Darul-Qaza and civil courts, and the pr

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15

Kleine, Christoph. "The Secular Ground Bass of Pre-modern Japan Reconsidered: Reflections upon the Buddhist Trajectories towards Secularity." 2018. https://ul.qucosa.de/id/qucosa%3A23479.

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16

DuBois, Thomas David. "‘Be a civilized citizen!’: Corporate social responsibility and the new Chinese secular." 2019. https://ul.qucosa.de/id/qucosa%3A36127.

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Disagreement over the nature of religion in China - a civilization that has long confounded the vocabulary of religious and secular - is nothing new. With an imperial institution that eclipsed confessional structures, and bound Heaven and Earth in ritual cosmology, China was what John Lagerwey called a “religious state.” When native notions of religion were forced into European-derived categories, the result was either a clash of interests, particularly with Christian missionaries, or dreadful mistranslations, such as the still pervasive idea of “emperor worship.” Religion in the twentieth cen

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17

Schwerk, Dagmar. "Drawing Lines in a Mandala: A Sketch of Boundaries Between Religion and Politics in Bhutan." 2019. https://ul.qucosa.de/id/qucosa%3A36142.

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In the first half of the 17th century, three major Buddhist governments that combined a twofold religious and political structure under a Buddhist ruler were established in the Tibetan cultural area (hereafter: Joint Twofold System of Governance).1 In 1625/26,2 Bhutan was united under the rule of a charismatic Tibetan Buddhist master, Zhabdrung Ngawang Namgyel (1594– ca. 1651; hereafter: Zhabdrung); Tibet and Sikkim followed, both in 1642 – although with significant differences in their respective institutionalisation. The Bhutanese government as a constitutional monarchy with a Buddhist king

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Safa'at, Muchamad Ali. "Indonesian Secularities: On the Influence of the State-Islam Relationship on Legal and Political Developments." 2019. https://ul.qucosa.de/id/qucosa%3A36143.

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This article aims to analyse the relationship between state and religion (in this case, Islam) in political and legal developments in Indonesia from colonial times to the present, and to determine the model of Indonesian secularity within the multiple secularities approach. The legal and political developments relating to the relationship between the state and Islam in Indonesia are understood to be the products of societal debate as well as instruments for solving particular societal problems, guided by certain guiding ideas1 that shape Indonesian secularity. The paper first describes Indones

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19

Sohrabi, Nader. "Pathways, Contingencies, and the Secular in Iran’s First Revolution." 2019. https://ul.qucosa.de/id/qucosa%3A36144.

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Iran’s constitutional revolution of 1906 is arguably the most significant turn toward the secular in its modern history.1 I start this investigation by making a conceptual distinction between secularism and secularity.2 Here, secularism is defined as the ideologically-driven separation of religion and state according to an agenda, a blueprint, a model, that could be indigenously, or externally informed and is achieved with the assistance of the modern state and explicit political motivations. Secularity, on the other hand, is expressed in terms of a non-ideological separation that comes about

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20

Al-Azmeh, Aziz. "Secularism and its Enemies." 2020. https://ul.qucosa.de/id/qucosa%3A73305.

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The following is intended to suggest a fairly simple contention concerning a number of interconnected propositions made in connection with the debates on modernity and secularism. None of these propositions is particularly novel, nor is this the first time that they have been put forward. Yet the issues raised have remained with us and become all the more pressing; I can see that points that were made, against the flow, more than two decades ago, now stand out more cogently than ever, and are being revisited, rediscovered or simply discovered by many. The simple contention I wish to start with

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