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class="profile--tab_heading_container">Aktuell by Peter A . Zeillinger</h3></div><div class="js-work-strip profile--work_container" data-work-id="43007247"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/43007247/Das_Unvereinbare_im_Zentrum_des_Politischen_Zum_politischen_Potenzial_von_Agambens_Homo_Sacer_Projekt_in_Subversiver_Messianismus_Interdisziplin%C3%A4re_Agamben_Lekt%C3%BCren_hg_v_M_Kirschner_2020_245_304"><img alt="Research paper thumbnail of Das Unvereinbare im Zentrum des Politischen. Zum politischen Potenzial von Agambens Homo-Sacer-Projekt, in: Subversiver Messianismus. Interdisziplinäre Agamben-Lektüren (hg. v. M. Kirschner, 2020), 245-304." class="work-thumbnail" src="https://attachments.academia-assets.com/64283956/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/43007247/Das_Unvereinbare_im_Zentrum_des_Politischen_Zum_politischen_Potenzial_von_Agambens_Homo_Sacer_Projekt_in_Subversiver_Messianismus_Interdisziplin%C3%A4re_Agamben_Lekt%C3%BCren_hg_v_M_Kirschner_2020_245_304">Das Unvereinbare im Zentrum des Politischen. Zum politischen Potenzial von Agambens Homo-Sacer-Projekt, in: Subversiver Messianismus. Interdisziplinäre Agamben-Lektüren (hg. v. M. Kirschner, 2020), 245-304.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Anhand einer Einführung in Giorgio Agambens Denken und die politische Bedeutung seiner »philosoph...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Anhand einer Einführung in Giorgio Agambens Denken und die politische Bedeutung seiner »philosophischen Archäologie« bietet der Texte eine Hinführung zum Verständnis der Bedeutung einer »kommenden Politik« im Kontext seines abgeschlossenen Homo-Sacer-Projekts.<br />Der Beitrag versucht zu zeigen, wie die »ursprüngliche politische Struktur« der einschließenden Ausschließung die Grundlage liefert, deren souveräne Interpretation als unangemessen zu entlarven. Anstelle der "Produktion" konkreter homines sacri im souveränen Bann oder ihrer neuzeitlichen Gestalt der gouvernementalen Biopolitik zielt Agambens "kommende Politik" auf die Destituierung (Deaktivierung, Ent-setzung, Delegitimierung) der Illusion einer souveränen Beherrschung der Struktur der einschließenden Ausschließung. In einer textnahen Lektüre wird gezeigt, wie eine solche "Politik im Kommen" - die im Gegensatz zu Agambens eigener Vermutung von Derridas politischem Denken gestützt wird und diesem nicht entgegenläuft - nicht auf eine utopische Zukunft zielt, sondern das Potenzial besitzt und auch Kriterien zu benennen vermag, dem "Kommenden" schon im Hier-und-Jetzt einen konkreten und politisch relevanten Ausdruck zu verleihen.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="27ee585b2147420a7324777ad246e7bf" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64283956,"asset_id":43007247,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64283956/download_file?st=MTczMjQxMzkwNiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43007247"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43007247"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43007247; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43007247]").text(description); $(".js-view-count[data-work-id=43007247]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43007247; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43007247']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 43007247, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "27ee585b2147420a7324777ad246e7bf" } } $('.js-work-strip[data-work-id=43007247]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43007247,"title":"Das Unvereinbare im Zentrum des Politischen. Zum politischen Potenzial von Agambens Homo-Sacer-Projekt, in: Subversiver Messianismus. Interdisziplinäre Agamben-Lektüren (hg. v. M. Kirschner, 2020), 245-304.","translated_title":"","metadata":{"abstract":"Anhand einer Einführung in Giorgio Agambens Denken und die politische Bedeutung seiner »philosophischen Archäologie« bietet der Texte eine Hinführung zum Verständnis der Bedeutung einer »kommenden Politik« im Kontext seines abgeschlossenen Homo-Sacer-Projekts.\nDer Beitrag versucht zu zeigen, wie die »ursprüngliche politische Struktur« der einschließenden Ausschließung die Grundlage liefert, deren souveräne Interpretation als unangemessen zu entlarven. Anstelle der \"Produktion\" konkreter homines sacri im souveränen Bann oder ihrer neuzeitlichen Gestalt der gouvernementalen Biopolitik zielt Agambens \"kommende Politik\" auf die Destituierung (Deaktivierung, Ent-setzung, Delegitimierung) der Illusion einer souveränen Beherrschung der Struktur der einschließenden Ausschließung. 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Anstelle der \"Produktion\" konkreter homines sacri im souveränen Bann oder ihrer neuzeitlichen Gestalt der gouvernementalen Biopolitik zielt Agambens \"kommende Politik\" auf die Destituierung (Deaktivierung, Ent-setzung, Delegitimierung) der Illusion einer souveränen Beherrschung der Struktur der einschließenden Ausschließung. 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Zur politischen Bedeutung des biblischen Exodus, der historisch so nicht stattgefunden hat" class="work-thumbnail" src="https://attachments.academia-assets.com/61372979/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/41118402/Auszug_ins_Reale_oder_Repr%C3%A4sentation_einer_Leerstelle_Zur_politischen_Bedeutung_des_biblischen_Exodus_der_historisch_so_nicht_stattgefunden_hat">Auszug ins Reale, oder: Repräsentation einer Leerstelle. Zur politischen Bedeutung des biblischen Exodus, der historisch so nicht stattgefunden hat</a></div><div class="wp-workCard_item"><span>in: Zeitschrift für Altorientalische und Biblische Rechtsgeschichte 25 (2019) »FS Eckart Otto«, 117-172.</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The article reads the invention of the Exodus-Narrative in its historical context of the religiou...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The article reads the invention of the Exodus-Narrative in its historical context of the religious and political system of the Ancient Near East. It reconstructs the revolutionary different approach to political power and theological foundation in the development of the Mose- and Exodus-Narrative and its innerbiblical Fortschreibung. For this development it is most decisive that the Exodus-Narrative is not based on a historical migration-movement "from point A to point B", but on a historical confrontation with the political powers at that time. The foundation of a strict monotheistic understanding of theology and the invention of “textual authority” that diverged from the status of scripture in the Ancient Near East and which can be reconstructed through the structure of the Exodus-Narrative and its canonical form as the Tora of Mose, has laid the foundation for the identity of Israel and the basis for the three Monotheistic Religions. The article's argument is strictly developed in correspondence with contemporary exegetical and historical research (esp. E. Otto and Chr. Dohmen) and is brought together with contemporary accounts to political thought from poststructuralist and deconstructive philosophers like Derrida, Levinas, Badiou and Agamben. The outcome of this study is articulated as a contribution to an affirmative reading of the so-called »crisis of representation«.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f95c5b25dcf5116116869ed9746c23e8" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":61372979,"asset_id":41118402,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/61372979/download_file?st=MTczMjQxMzkwNiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="41118402"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="41118402"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 41118402; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=41118402]").text(description); $(".js-view-count[data-work-id=41118402]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 41118402; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='41118402']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 41118402, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "f95c5b25dcf5116116869ed9746c23e8" } } $('.js-work-strip[data-work-id=41118402]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":41118402,"title":"Auszug ins Reale, oder: Repräsentation einer Leerstelle. Zur politischen Bedeutung des biblischen Exodus, der historisch so nicht stattgefunden hat","translated_title":"","metadata":{"abstract":"The article reads the invention of the Exodus-Narrative in its historical context of the religious and political system of the Ancient Near East. It reconstructs the revolutionary different approach to political power and theological foundation in the development of the Mose- and Exodus-Narrative and its innerbiblical Fortschreibung. For this development it is most decisive that the Exodus-Narrative is not based on a historical migration-movement \"from point A to point B\", but on a historical confrontation with the political powers at that time. The foundation of a strict monotheistic understanding of theology and the invention of “textual authority” that diverged from the status of scripture in the Ancient Near East and which can be reconstructed through the structure of the Exodus-Narrative and its canonical form as the Tora of Mose, has laid the foundation for the identity of Israel and the basis for the three Monotheistic Religions. The article's argument is strictly developed in correspondence with contemporary exegetical and historical research (esp. E. Otto and Chr. Dohmen) and is brought together with contemporary accounts to political thought from poststructuralist and deconstructive philosophers like Derrida, Levinas, Badiou and Agamben. The outcome of this study is articulated as a contribution to an affirmative reading of the so-called »crisis of representation«.","publication_name":"in: Zeitschrift für Altorientalische und Biblische Rechtsgeschichte 25 (2019) »FS Eckart Otto«, 117-172."},"translated_abstract":"The article reads the invention of the Exodus-Narrative in its historical context of the religious and political system of the Ancient Near East. It reconstructs the revolutionary different approach to political power and theological foundation in the development of the Mose- and Exodus-Narrative and its innerbiblical Fortschreibung. For this development it is most decisive that the Exodus-Narrative is not based on a historical migration-movement \"from point A to point B\", but on a historical confrontation with the political powers at that time. The foundation of a strict monotheistic understanding of theology and the invention of “textual authority” that diverged from the status of scripture in the Ancient Near East and which can be reconstructed through the structure of the Exodus-Narrative and its canonical form as the Tora of Mose, has laid the foundation for the identity of Israel and the basis for the three Monotheistic Religions. The article's argument is strictly developed in correspondence with contemporary exegetical and historical research (esp. E. Otto and Chr. Dohmen) and is brought together with contemporary accounts to political thought from poststructuralist and deconstructive philosophers like Derrida, Levinas, Badiou and Agamben. 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Wider die Halbierung des Vulnerabilitätsdiskurses, in: SaThZ 23.1 (2019), 11-56." class="work-thumbnail" src="https://attachments.academia-assets.com/64105512/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/43789084/Der_Mensch_ist_nur_ohne_Sicherheit_Wider_die_Halbierung_des_Vulnerabilit%C3%A4tsdiskurses_in_SaThZ_23_1_2019_11_56">Der Mensch ist nur ohne Sicherheit. Wider die Halbierung des Vulnerabilitätsdiskurses, in: SaThZ 23.1 (2019), 11-56.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Streitschrift für das »ontologische« Verständnis von Vulnerabilität bei E. Levinas und J. Butler...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Streitschrift für das »ontologische« Verständnis von Vulnerabilität bei E. Levinas und J.  Butler als unhintergehbare Grundlage von Politik und Gemeinschaft (»community of shared vulnerability«). Von diesem grundlegenden Verständnis her erweist sich die unüberwindbare Verwund-»barkeit« zugleich als Ausgangspunkt einer widerständigen politischen Praxis, die jede Form souveräner Macht zu entlarven vermag. <br />Kritisiert werden jene »Halbierungen« des Vulnerabilitätsverständnisses, die - wie z.B. bei Hildegund Keul - der prinzipiellen Verwundbarkeit eine subtile Form von Resilienz entgegenhalten und damit das politische Potenzial verfehlen bzw. banalisieren. Nicht eine stets nur kurzfristig erreichbare Resilienz, sondern das »Wahrnehmen und Sichtbarmachen« der Unhintergehbarkeit von Vulnerabilität vermag auch zugleich eine »produzierte Prekarität« zu entlarven und dauerhaft zu verändern - selbst dort, wo aktive Verwundungen weder rückgängig gemacht noch prinzipiell verhindert werden können. <br />Der Artikel erarbeitet zunächst ein angemessenes Begriffsfeld, um die „ontologische“ Bedeutung von Vulnerabilität entsprechend zum Ausdruck zu bringen. Danach wird der Kontext und die Bedeutung der bewussten Einführung des Begriffs von Levinas 1970 nachgezeichnet, sowie die spätere Aufnahme der Terminologie und Thematik bei Judith Butler. Der Beitrag zielt auf eine Hinführung zur politik- und gemeinschaftstiftenden Dimension von Vulnerabilität als „shared vulnerability“, die die Grundlage bildet für den politischen Widerstand gegen konkrete Praktiken und Erfahrungen „produzierter Prekarität“.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c71848dd6fca521db1d65312a3a354d1" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64105512,"asset_id":43789084,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64105512/download_file?st=MTczMjQxMzkwNiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43789084"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43789084"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43789084; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43789084]").text(description); $(".js-view-count[data-work-id=43789084]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43789084; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43789084']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 43789084, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "c71848dd6fca521db1d65312a3a354d1" } } $('.js-work-strip[data-work-id=43789084]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43789084,"title":"Der Mensch ist nur ohne Sicherheit. 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Der Beitrag zielt auf eine Hinführung zur politik- und gemeinschaftstiftenden Dimension von Vulnerabilität als „shared vulnerability“, die die Grundlage bildet für den politischen Widerstand gegen konkrete Praktiken und Erfahrungen „produzierter Prekarität“."},"translated_abstract":"Streitschrift für das »ontologische« Verständnis von Vulnerabilität bei E. Levinas und J. Butler als unhintergehbare Grundlage von Politik und Gemeinschaft (»community of shared vulnerability«). Von diesem grundlegenden Verständnis her erweist sich die unüberwindbare Verwund-»barkeit« zugleich als Ausgangspunkt einer widerständigen politischen Praxis, die jede Form souveräner Macht zu entlarven vermag.\r\nKritisiert werden jene »Halbierungen« des Vulnerabilitätsverständnisses, die - wie z.B. bei Hildegund Keul - der prinzipiellen Verwundbarkeit eine subtile Form von Resilienz entgegenhalten und damit das politische Potenzial verfehlen bzw. banalisieren. 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Jacques Derrida über Identität, Verantwortung und Vertrauen (zum 90. Geburtstag Jacques Derridas am 15. Juli 2020)" class="work-thumbnail" src="https://attachments.academia-assets.com/63902927/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/43599670/Europa_als_ob_nicht_Europa_Jacques_Derrida_%C3%BCber_Identit%C3%A4t_Verantwortung_und_Vertrauen_zum_90_Geburtstag_Jacques_Derridas_am_15_Juli_2020_">Europa als ob nicht Europa. Jacques Derrida über Identität, Verantwortung und Vertrauen (zum 90. Geburtstag Jacques Derridas am 15. Juli 2020)</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">published online at: https://www.feinschwarz.net/europa-als-ob-nicht-europa-jacques-derrida/ Jac...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">published online at: <a href="https://www.feinschwarz.net/europa-als-ob-nicht-europa-jacques-derrida/" rel="nofollow">https://www.feinschwarz.net/europa-als-ob-nicht-europa-jacques-derrida/</a> <br />Jacques Derrida (1930-2004) wäre am 15. Juli 2020 90 Jahre alt geworden. Sein Denken der De-konstruktion, der »Entlarvung von Konstruktionen«, ist Zeit seines Lebens mit zahlreichen Vorurteilen bedacht worden. Insbesondere im deutschsprachigen Raum wurde dabei allerdings übersehen, dass in Derridas Relecture der abendländischen Kultur- und Geistesgeschichte zugleich Elemente und Kriterien dieses Erbes erkennbar wurden, die gerade in politischer Hinsicht zukunftsträchtig sind.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f412241bf03202946930f8a4d97fcbb9" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":63902927,"asset_id":43599670,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/63902927/download_file?st=MTczMjQxMzkwNiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43599670"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43599670"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43599670; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43599670]").text(description); $(".js-view-count[data-work-id=43599670]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43599670; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43599670']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 43599670, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "f412241bf03202946930f8a4d97fcbb9" } } $('.js-work-strip[data-work-id=43599670]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43599670,"title":"Europa als ob nicht Europa. 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Levinas' Ringen um eine Sprache der Alterität (Manuskript)" class="work-thumbnail" src="https://attachments.academia-assets.com/62148283/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/42015795/Das_Unsagbare_sagen_aber_wie_Levinas_Ringen_um_eine_Sprache_der_Alterit%C3%A4t_Manuskript_">Das Unsagbare sagen – aber wie? Levinas' Ringen um eine Sprache der Alterität (Manuskript)</a></div><div class="wp-workCard_item"><span>Vortrag am 11.2.2020 an der TU Darmstadt zum Abschluss eines Levinas-Studientages mit Studierenden der Universitäten Darmstadt und Kassel.</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Der Vortrag zeichnet das Anliegen und den Anspruch von Levinas' Alteritätsdenken nach, seine eige...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Der Vortrag zeichnet das Anliegen und den Anspruch von Levinas' Alteritätsdenken nach, seine eigene nachträgliche Kritik am Verständnis von Alterität als "Exteriorität" wie es in "Totalität und Unendlichkeit" zum Ausdruck kommt, sowie den entscheidenden Neuansatz im Übergang zum zweiten Hauptwerk "Jenseits des Seins" durch das Verständnis der Spur als Störung der gegebenen Ordnung und die darin erfahrbare Nähe und implizite Anwesenheit des Anderen. Ziel der Darstellung ist nicht nur die Nachzeichnung dieses Übergangs, sondern vor allem das Aufzeigen der damit verbundenen Notwendigkeit einer Aufmerksamkeit auf eine "neue Modalität des Sprechens", die in Jenseits des Seins zur Entfaltung kommt.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6b5ade2b5633cbc123d644fa60893dfd" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":62148283,"asset_id":42015795,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/62148283/download_file?st=MTczMjQxMzkwNiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="42015795"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="42015795"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 42015795; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=42015795]").text(description); $(".js-view-count[data-work-id=42015795]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 42015795; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='42015795']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 42015795, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "6b5ade2b5633cbc123d644fa60893dfd" } } $('.js-work-strip[data-work-id=42015795]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":42015795,"title":"Das Unsagbare sagen – aber wie? Levinas' Ringen um eine Sprache der Alterität (Manuskript)","translated_title":"","metadata":{"abstract":"Der Vortrag zeichnet das Anliegen und den Anspruch von Levinas' Alteritätsdenken nach, seine eigene nachträgliche Kritik am Verständnis von Alterität als \"Exteriorität\" wie es in \"Totalität und Unendlichkeit\" zum Ausdruck kommt, sowie den entscheidenden Neuansatz im Übergang zum zweiten Hauptwerk \"Jenseits des Seins\" durch das Verständnis der Spur als Störung der gegebenen Ordnung und die darin erfahrbare Nähe und implizite Anwesenheit des Anderen. Ziel der Darstellung ist nicht nur die Nachzeichnung dieses Übergangs, sondern vor allem das Aufzeigen der damit verbundenen Notwendigkeit einer Aufmerksamkeit auf eine \"neue Modalität des Sprechens\", die in Jenseits des Seins zur Entfaltung kommt.","publication_name":"Vortrag am 11.2.2020 an der TU Darmstadt zum Abschluss eines Levinas-Studientages mit Studierenden der Universitäten Darmstadt und Kassel."},"translated_abstract":"Der Vortrag zeichnet das Anliegen und den Anspruch von Levinas' Alteritätsdenken nach, seine eigene nachträgliche Kritik am Verständnis von Alterität als \"Exteriorität\" wie es in \"Totalität und Unendlichkeit\" zum Ausdruck kommt, sowie den entscheidenden Neuansatz im Übergang zum zweiten Hauptwerk \"Jenseits des Seins\" durch das Verständnis der Spur als Störung der gegebenen Ordnung und die darin erfahrbare Nähe und implizite Anwesenheit des Anderen. Ziel der Darstellung ist nicht nur die Nachzeichnung dieses Übergangs, sondern vor allem das Aufzeigen der damit verbundenen Notwendigkeit einer Aufmerksamkeit auf eine \"neue Modalität des Sprechens\", die in Jenseits des Seins zur Entfaltung kommt.","internal_url":"https://www.academia.edu/42015795/Das_Unsagbare_sagen_aber_wie_Levinas_Ringen_um_eine_Sprache_der_Alterit%C3%A4t_Manuskript_","translated_internal_url":"","created_at":"2020-02-19T05:03:42.842-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":3469147,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":62148283,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/62148283/thumbnails/1.jpg","file_name":"Zeillinger_-_Das_Unsagbare_sagen_Levinas_Sprache_der_Alteritat_2020_v05.pdf","download_url":"https://www.academia.edu/attachments/62148283/download_file?st=MTczMjQxMzkwNiw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Das_Unsagbare_sagen_aber_wie_Levinas_Rin.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/62148283/Zeillinger_-_Das_Unsagbare_sagen_Levinas_Sprache_der_Alteritat_2020_v05-libre.pdf?1582190125=\u0026response-content-disposition=attachment%3B+filename%3DDas_Unsagbare_sagen_aber_wie_Levinas_Rin.pdf\u0026Expires=1732417506\u0026Signature=gvE1VXZG2nOm7YQBEmzAJZUxa6KDENNkTMgsqOGuuY17D2eHf357oIdU73RXMtrc7GGMClNhUMAgiRdAXnr7nczVONb8NDQ9Fch3rW7JVHH6xMZKi2KE7GHs0x0tCG-Q75yE6-AcX69vYRzvw21rC9cF6EAmZC3F~Pl0Qy1ewzyOzxQN-iHYQCbuqTU2G7gvgpOBk7mKHlNVpG2ldl3dCpt3fI6eLof~Lgb4~sexkqKNgyL2ueoZPHLVzfpTpfVA2megyE-kamwUT8Q2Sq32oyUoXB-QQWp3FaN7lby~TFEstXZZti7Rfdp-~d3LhyDuHbbRPYXRp-Jnb6DHXw8iQw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Das_Unsagbare_sagen_aber_wie_Levinas_Ringen_um_eine_Sprache_der_Alterität_Manuskript_","translated_slug":"","page_count":15,"language":"de","content_type":"Work","owner":{"id":3469147,"first_name":"Peter","middle_initials":"A .","last_name":"Zeillinger","page_name":"PeterZeillinger","domain_name":"univie","created_at":"2013-03-12T18:31:17.650-07:00","display_name":"Peter A . 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Zeillinger, Das Unvereinbare im Zentrum des Politischen. Zum politischen Potenzial von Agambens Homo-Sacer-Projekt, in: Martin Kirschner (Hg.), Subversiver Messianismus. Interdisziplinäre Agamben-Lektüren. Baden-Baden: Academia</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Die aktuelle globale Ausnahmesituation unterscheidet sich vom klassischen Verständnis eines polit...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Die aktuelle globale Ausnahmesituation unterscheidet sich vom klassischen Verständnis eines politischen oder juridischen »Ausnahmezustands« und entlarvt nicht nur das Konzept der souveränen Entscheidung über den Ausnahmezustand als Illusion, sondern affiziert auch das Verständnis souveräner Macht als solcher. Die Versuche »souveräner Gesten« wie Sie Donald Trump, Boris Johnson oder Jair Bolsonaro an den Tag gelegt haben, erwiesen sich alsbald als lächerlich. Auch Aussagen des österreichischen Kanzlers Sebastian Kurz lassen sich in diesem Kontext strukturell entlarven. Giorgio Agambens nun abgeschlossenes Homo-Sacer-Projekt macht dagegen Kriterien sichtbar für die »destituierende Potenz« einer »kommenden Politik«, die jedoch nicht auf eine chronologisch künftige Zeit verweist, sonder im »Hier-und-Jetzt« wirksam wird. <br />(Der Text erscheint als Anhang zu einer Einführung in die Begriffe und die Methodik des Agamben'schen Denkens, sowie ein affirmatives Verständnis seiner Hinweise zu einer "kommenden Politik" im Kontext des Homo-Sacer-Projekts.)</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d5f9d147971a58bb7cc64f4d32e46ac0" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":65567080,"asset_id":43005606,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/65567080/download_file?st=MTczMjQxMzkwNiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43005606"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43005606"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43005606; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43005606]").text(description); $(".js-view-count[data-work-id=43005606]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43005606; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43005606']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 43005606, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d5f9d147971a58bb7cc64f4d32e46ac0" } } $('.js-work-strip[data-work-id=43005606]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43005606,"title":"Ad Covid-19: Die Blöße (Nacktheit, Blödigkeit) des Souveräns","translated_title":"","metadata":{"abstract":"Die aktuelle globale Ausnahmesituation unterscheidet sich vom klassischen Verständnis eines politischen oder juridischen »Ausnahmezustands« und entlarvt nicht nur das Konzept der souveränen Entscheidung über den Ausnahmezustand als Illusion, sondern affiziert auch das Verständnis souveräner Macht als solcher. Die Versuche »souveräner Gesten« wie Sie Donald Trump, Boris Johnson oder Jair Bolsonaro an den Tag gelegt haben, erwiesen sich alsbald als lächerlich. Auch Aussagen des österreichischen Kanzlers Sebastian Kurz lassen sich in diesem Kontext strukturell entlarven. Giorgio Agambens nun abgeschlossenes Homo-Sacer-Projekt macht dagegen Kriterien sichtbar für die »destituierende Potenz« einer »kommenden Politik«, die jedoch nicht auf eine chronologisch künftige Zeit verweist, sonder im »Hier-und-Jetzt« wirksam wird.\r\n(Der Text erscheint als Anhang zu einer Einführung in die Begriffe und die Methodik des Agamben'schen Denkens, sowie ein affirmatives Verständnis seiner Hinweise zu einer \"kommenden Politik\" im Kontext des Homo-Sacer-Projekts.)","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Auszug aus: P. Zeillinger, Das Unvereinbare im Zentrum des Politischen. Zum politischen Potenzial von Agambens Homo-Sacer-Projekt, in: Martin Kirschner (Hg.), Subversiver Messianismus. Interdisziplinäre Agamben-Lektüren. Baden-Baden: Academia"},"translated_abstract":"Die aktuelle globale Ausnahmesituation unterscheidet sich vom klassischen Verständnis eines politischen oder juridischen »Ausnahmezustands« und entlarvt nicht nur das Konzept der souveränen Entscheidung über den Ausnahmezustand als Illusion, sondern affiziert auch das Verständnis souveräner Macht als solcher. Die Versuche »souveräner Gesten« wie Sie Donald Trump, Boris Johnson oder Jair Bolsonaro an den Tag gelegt haben, erwiesen sich alsbald als lächerlich. Auch Aussagen des österreichischen Kanzlers Sebastian Kurz lassen sich in diesem Kontext strukturell entlarven. Giorgio Agambens nun abgeschlossenes Homo-Sacer-Projekt macht dagegen Kriterien sichtbar für die »destituierende Potenz« einer »kommenden Politik«, die jedoch nicht auf eine chronologisch künftige Zeit verweist, sonder im »Hier-und-Jetzt« wirksam wird.\r\n(Der Text erscheint als Anhang zu einer Einführung in die Begriffe und die Methodik des Agamben'schen Denkens, sowie ein affirmatives Verständnis seiner Hinweise zu einer \"kommenden Politik\" im Kontext des Homo-Sacer-Projekts.)","internal_url":"https://www.academia.edu/43005606/Ad_Covid_19_Die_Bl%C3%B6%C3%9Fe_Nacktheit_Bl%C3%B6digkeit_des_Souver%C3%A4ns","translated_internal_url":"","created_at":"2020-05-11T02:46:43.442-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":3469147,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":65567080,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/65567080/thumbnails/1.jpg","file_name":"Zeillinger_Ad_Covid_19_Die_Bloße_des_Souverans_v28b.pdf","download_url":"https://www.academia.edu/attachments/65567080/download_file?st=MTczMjQxMzkwNiw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Ad_Covid_19_Die_Blosse_Nacktheit_Blodigke.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/65567080/Zeillinger_Ad_Covid_19_Die_Blo%C3%9Fe_des_Souverans_v28b-libre.pdf?1612126984=\u0026response-content-disposition=attachment%3B+filename%3DAd_Covid_19_Die_Blosse_Nacktheit_Blodigke.pdf\u0026Expires=1732417506\u0026Signature=ZWPG4gQNW8aG2-xUOW0ZkIDP3uEPcnQ-41iH9jC51z23~YigNenhN-YSMHa9g-eNFeVBhEkyidD5Se~zHgDg60pM6gzlFzMz4LILGTimIuFFx9gsZR~CwGuTktu7ivs4zJAIPV5bBko1K5BE--rR0pDvhJ-kAcUSDA8QMSnB9qOTEehlVH2NIB~QsUzxZFTU-fj8nq6gMrnAYyBhIlQxXugAylPomKqBOrq0lF3qCxBalZMmWpws9s98AFaiPSH7wcOY8FIbTmAbcY9aYgDPyUBidt0hnrtH3K6AYDGniAj-utLQzP5tG5vCS7yc3BOV4UebJ5fa-UAz9VX8FwMHhw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Ad_Covid_19_Die_Blöße_Nacktheit_Blödigkeit_des_Souveräns","translated_slug":"","page_count":7,"language":"de","content_type":"Work","owner":{"id":3469147,"first_name":"Peter","middle_initials":"A .","last_name":"Zeillinger","page_name":"PeterZeillinger","domain_name":"univie","created_at":"2013-03-12T18:31:17.650-07:00","display_name":"Peter A . 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Heidi Wilm / Artur R. Boelderl u.a.; 2021), 147-152." class="work-thumbnail" src="https://attachments.academia-assets.com/66661357/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/47706852/Schriftliche_Ko_rper_Schriftlichkeit_and_K%C3%B6rper_in_Ko_rperglossar_hg_v_Heidi_Wilm_Artur_R_Boelderl_u_a_2021_147_152">Schriftliche Körper / Schriftlichkeit & Körper, in: Körperglossar (hg.v. Heidi Wilm / Artur R. Boelderl u.a.; 2021), 147-152.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Schrift(lichkeit) ist zum einen stets an einen materiellen Körper gebunden und ist doch nicht ein...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Schrift(lichkeit) ist zum einen stets an einen materiellen Körper gebunden und ist doch nicht einfach mit diesem identisch. Dort, wo Schrift(lichkeit) nicht als Aufzeichnungsmedium verstanden wird, wird sie auch nicht mehr bloß »entziffert«, sondern muss daraufhin »gelesen« werden, was in ihrer Gestalt, ihrem schriftlichen Körper, »zum Ausdruck kommt«. <br />"Fragt man nach dem Verhältnis von Körper und Schriftlichkeit, so fällt zunächst auf, dass Schrift niemals einfach als Körper identifiziert werden kann und zugleich stets an einen Körper gebunden ist. Es gibt keinen Körper, der eindeutig als Schrift erkennbar wäre, sondern es bedarf stets einer - offensichtlich menschlichen - Leistung, »etwas« als Schrift wahrzunehmen. […] Zugleich gibt es keine Schrift ohne Bezug zu einem Körper, an dem oder in dem »Schriftlichkeit« zum Ausdruck kommt, Gestalt gewinnt." (147) <br />"Wenn der Körper jenen Gegenstand bezeichnet, der etwas zu sagen hätte (die Unsicherheit des Konjunktivs entspricht der Vulnerabilität des Körpers, zu einem Gegenstand reduziert zu werden), so meint Schriftlichkeit jene Lebensform des Körpers, der allein durch eine angemessene Lektüre, durch ein Einlassen auf das, was ihn zum Schrift-Körper macht, entsprochen werden kann. Auch der tote Körper spricht, wenn man ihn angemessen liest." (149)</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="8b6ccf3ed8d7bf7343251cbd71e3fa65" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":66661357,"asset_id":47706852,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/66661357/download_file?st=MTczMjQxMzkwNiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="47706852"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="47706852"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 47706852; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=47706852]").text(description); $(".js-view-count[data-work-id=47706852]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 47706852; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='47706852']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 47706852, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "8b6ccf3ed8d7bf7343251cbd71e3fa65" } } $('.js-work-strip[data-work-id=47706852]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":47706852,"title":"Schriftliche Körper / Schriftlichkeit \u0026 Körper, in: Körperglossar (hg.v. Heidi Wilm / Artur R. Boelderl u.a.; 2021), 147-152.","translated_title":"","metadata":{"abstract":"Schrift(lichkeit) ist zum einen stets an einen materiellen Körper gebunden und ist doch nicht einfach mit diesem identisch. Dort, wo Schrift(lichkeit) nicht als Aufzeichnungsmedium verstanden wird, wird sie auch nicht mehr bloß »entziffert«, sondern muss daraufhin »gelesen« werden, was in ihrer Gestalt, ihrem schriftlichen Körper, »zum Ausdruck kommt«.\r\n\"Fragt man nach dem Verhältnis von Körper und Schriftlichkeit, so fällt zunächst auf, dass Schrift niemals einfach als Körper identifiziert werden kann und zugleich stets an einen Körper gebunden ist. Es gibt keinen Körper, der eindeutig als Schrift erkennbar wäre, sondern es bedarf stets einer - offensichtlich menschlichen - Leistung, »etwas« als Schrift wahrzunehmen. […] Zugleich gibt es keine Schrift ohne Bezug zu einem Körper, an dem oder in dem »Schriftlichkeit« zum Ausdruck kommt, Gestalt gewinnt.\" (147)\r\n\"Wenn der Körper jenen Gegenstand bezeichnet, der etwas zu sagen hätte (die Unsicherheit des Konjunktivs entspricht der Vulnerabilität des Körpers, zu einem Gegenstand reduziert zu werden), so meint Schriftlichkeit jene Lebensform des Körpers, der allein durch eine angemessene Lektüre, durch ein Einlassen auf das, was ihn zum Schrift-Körper macht, entsprochen werden kann. Auch der tote Körper spricht, wenn man ihn angemessen liest.\" (149)"},"translated_abstract":"Schrift(lichkeit) ist zum einen stets an einen materiellen Körper gebunden und ist doch nicht einfach mit diesem identisch. Dort, wo Schrift(lichkeit) nicht als Aufzeichnungsmedium verstanden wird, wird sie auch nicht mehr bloß »entziffert«, sondern muss daraufhin »gelesen« werden, was in ihrer Gestalt, ihrem schriftlichen Körper, »zum Ausdruck kommt«.\r\n\"Fragt man nach dem Verhältnis von Körper und Schriftlichkeit, so fällt zunächst auf, dass Schrift niemals einfach als Körper identifiziert werden kann und zugleich stets an einen Körper gebunden ist. Es gibt keinen Körper, der eindeutig als Schrift erkennbar wäre, sondern es bedarf stets einer - offensichtlich menschlichen - Leistung, »etwas« als Schrift wahrzunehmen. […] Zugleich gibt es keine Schrift ohne Bezug zu einem Körper, an dem oder in dem »Schriftlichkeit« zum Ausdruck kommt, Gestalt gewinnt.\" (147)\r\n\"Wenn der Körper jenen Gegenstand bezeichnet, der etwas zu sagen hätte (die Unsicherheit des Konjunktivs entspricht der Vulnerabilität des Körpers, zu einem Gegenstand reduziert zu werden), so meint Schriftlichkeit jene Lebensform des Körpers, der allein durch eine angemessene Lektüre, durch ein Einlassen auf das, was ihn zum Schrift-Körper macht, entsprochen werden kann. 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Dr. Peter Zeillinger (Wien), 6./7. D...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Workshop an der Goethe-Universität Frankfurt mit Univ.-Lekt. Dr. Peter Zeillinger (Wien), 6./7. Dez. 2019. <br /> <br />Dekonstruktion, wie auch der Name Jacques Derrida, sind in den meisten geisteswissenschaftlichen Diskursen bekannt. Allerdings ist oft unklar worum es sich bei der Dekonstruktion handelt. Oftmals wurde sie mit einem Relativismus identifiziert, der dem Begriff der Wahrheit jeglichen Sinn abspräche. Doch ist das wirklich der Fall? Worum handelt es sich genau bei dem Verweis auf die Unmöglichkeit der Bestimmung eines Ursprungs und der Betonung der Bedeutung von Textualität? Was hat es mit Derridas berühmt gewordener Schreibweise von différance mit 'a' auf sich? Und worin liegt die politische, juridische und auch theologische Bedeutung der Dekonstruktion, die - außerhalb des deutschen Sprachraums - vielfach rezipiert wird? <br /> <br />Der Workshop greift insbesondere Derridas Verständnis von Textualität und der damit verbundenen Temporalität auf, um ihre Bedeutung für einen dekonstruktiven Zugang zur Hermeneutik sichtbar zu machen. Dies kann gerade im Kontext der drei monotheistischen Traditionen fruchtbar werden, für die autoritative Texte eine identitätskonstituierende Bedeutung haben. Kann die Dekonstruktion auf philosophische Weise den theologischen Sinn monotheistischer Offenbarung erhellen? Wäre über die bereits existierende dekonstruktive Lektüre jüdischer und christlicher Traditionen hinaus auch ein dekonstruktiver Zugang zur Botschaft des Koran denkbar? <br /> <br />An zwei Tagen sollen drei thematische Schwerpunkte in Angriff genommen werden: <br />- Philosophischer Einstieg: Einführung in Denken und Werk von Jacques Derrida <br />- Historische Bedeutung von Textualität: Der Übergang von Schrift als Aufzeichnung zu textueller Autorität im Alten Orient <br />- Dekonstruktion und monotheistische Texte: Das besondere Verständnis von Schriftlichkeit im Koran (ein Anwendungsversuch) <br /> <br />Dr. Zeillinger ist katholischer (Fundamental-)Theologe und Philosoph. Er hat über Jacques Derrida dissertiert und hält Vorlesungen und Seminare an den Instituten für Philosophie und Politikwissenschaft an der Universität Wien. Zudem ist er in der Theologischen Erwachsenenbildung tätig. Sein Arbeitsschwerpunkt liegt neben dem Denken Derridas vor allem auf den Konsequenzen der Ansätze von Emmanuel Levinas, Judith Butler, Michel Foucault, Alain Badiou und Giorgio Agamben. Hervorzuheben ist Dr. Zeillingers intensive Beschäftigung mit philologischen und historischen Forschungen (im Kontext der monotheistischen Traditionen), sowie seine enge Zusammenarbeit mit Experten der Bibel- und Koranwissenschaften (zuletzt mit Angelika Neuwirth). <br /> <br />Zielgruppe des Workshops sind in erster Linie Studierende und Lehrende Islamischer Studien, sowie Mitglieder des Graduiertenkollegs „Theologie als Wissenschaft“. Obwohl der Koran als Offenbarungsschrift im Mittelpunkt stehen wird, erhebt der Workshop einen interdisziplinären wie auch interreligiösen Anspruch. Ersteres wird mittels der Auseinandersetzung mit philologischen und philosophischen Texten gewährleistet und letzteres durch die dekonstruktive Erörterung der Performanz monotheistischer Offenbarungsschriften. <br /> <br />Der Workshop erfolgt in Zusammenarbeit mit dem von 'Gefis e.V.' organisierten Lesekreis 'History of Science, Hermeneutics and Linguistic Theory'. Die vor dem Workshop stattfindende Sitzung am 28.11.2019 wird sich daher mit Textausschnitten aus Derridas Werk 'Wie nicht sprechen. Verneinungen' widmen. Interessierte sind herzlich eingeladen auch an dieser Veranstaltung teilzunehmen. Peter Zeillinger wird allerdings hierbei nicht anwesend sein. <br />Christoph, Rogers, Tugrul Kurt, Sercan Üstündag (Vorbereitungsteam)</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="86c5b4ce9a222cec9378dcb877dfc835" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":61372663,"asset_id":41118141,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/61372663/download_file?st=MTczMjQxMzkwNiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="41118141"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="41118141"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 41118141; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=41118141]").text(description); $(".js-view-count[data-work-id=41118141]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 41118141; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='41118141']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 41118141, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "86c5b4ce9a222cec9378dcb877dfc835" } } $('.js-work-strip[data-work-id=41118141]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":41118141,"title":"Dekonstruktion, Textualität und das Verständnis des Koran (2-tägiger Workshop, Uni Frankfurt)","translated_title":"","metadata":{"abstract":"Workshop an der Goethe-Universität Frankfurt mit Univ.-Lekt. Dr. Peter Zeillinger (Wien), 6./7. Dez. 2019.\r\n\r\nDekonstruktion, wie auch der Name Jacques Derrida, sind in den meisten geisteswissenschaftlichen Diskursen bekannt. Allerdings ist oft unklar worum es sich bei der Dekonstruktion handelt. Oftmals wurde sie mit einem Relativismus identifiziert, der dem Begriff der Wahrheit jeglichen Sinn abspräche. Doch ist das wirklich der Fall? Worum handelt es sich genau bei dem Verweis auf die Unmöglichkeit der Bestimmung eines Ursprungs und der Betonung der Bedeutung von Textualität? Was hat es mit Derridas berühmt gewordener Schreibweise von différance mit 'a' auf sich? Und worin liegt die politische, juridische und auch theologische Bedeutung der Dekonstruktion, die - außerhalb des deutschen Sprachraums - vielfach rezipiert wird?\r\n\r\nDer Workshop greift insbesondere Derridas Verständnis von Textualität und der damit verbundenen Temporalität auf, um ihre Bedeutung für einen dekonstruktiven Zugang zur Hermeneutik sichtbar zu machen. Dies kann gerade im Kontext der drei monotheistischen Traditionen fruchtbar werden, für die autoritative Texte eine identitätskonstituierende Bedeutung haben. Kann die Dekonstruktion auf philosophische Weise den theologischen Sinn monotheistischer Offenbarung erhellen? Wäre über die bereits existierende dekonstruktive Lektüre jüdischer und christlicher Traditionen hinaus auch ein dekonstruktiver Zugang zur Botschaft des Koran denkbar? \r\n\r\nAn zwei Tagen sollen drei thematische Schwerpunkte in Angriff genommen werden:\r\n- Philosophischer Einstieg: Einführung in Denken und Werk von Jacques Derrida\r\n- Historische Bedeutung von Textualität: Der Übergang von Schrift als Aufzeichnung zu textueller Autorität im Alten Orient\r\n- Dekonstruktion und monotheistische Texte: Das besondere Verständnis von Schriftlichkeit im Koran (ein Anwendungsversuch)\r\n\r\nDr. Zeillinger ist katholischer (Fundamental-)Theologe und Philosoph. Er hat über Jacques Derrida dissertiert und hält Vorlesungen und Seminare an den Instituten für Philosophie und Politikwissenschaft an der Universität Wien. Zudem ist er in der Theologischen Erwachsenenbildung tätig. Sein Arbeitsschwerpunkt liegt neben dem Denken Derridas vor allem auf den Konsequenzen der Ansätze von Emmanuel Levinas, Judith Butler, Michel Foucault, Alain Badiou und Giorgio Agamben. Hervorzuheben ist Dr. Zeillingers intensive Beschäftigung mit philologischen und historischen Forschungen (im Kontext der monotheistischen Traditionen), sowie seine enge Zusammenarbeit mit Experten der Bibel- und Koranwissenschaften (zuletzt mit Angelika Neuwirth).\r\n\r\nZielgruppe des Workshops sind in erster Linie Studierende und Lehrende Islamischer Studien, sowie Mitglieder des Graduiertenkollegs „Theologie als Wissenschaft“. Obwohl der Koran als Offenbarungsschrift im Mittelpunkt stehen wird, erhebt der Workshop einen interdisziplinären wie auch interreligiösen Anspruch. Ersteres wird mittels der Auseinandersetzung mit philologischen und philosophischen Texten gewährleistet und letzteres durch die dekonstruktive Erörterung der Performanz monotheistischer Offenbarungsschriften. \r\n\r\nDer Workshop erfolgt in Zusammenarbeit mit dem von 'Gefis e.V.' organisierten Lesekreis 'History of Science, Hermeneutics and Linguistic Theory'. Die vor dem Workshop stattfindende Sitzung am 28.11.2019 wird sich daher mit Textausschnitten aus Derridas Werk 'Wie nicht sprechen. Verneinungen' widmen. Interessierte sind herzlich eingeladen auch an dieser Veranstaltung teilzunehmen. Peter Zeillinger wird allerdings hierbei nicht anwesend sein. \r\nChristoph, Rogers, Tugrul Kurt, Sercan Üstündag (Vorbereitungsteam)"},"translated_abstract":"Workshop an der Goethe-Universität Frankfurt mit Univ.-Lekt. Dr. Peter Zeillinger (Wien), 6./7. Dez. 2019.\r\n\r\nDekonstruktion, wie auch der Name Jacques Derrida, sind in den meisten geisteswissenschaftlichen Diskursen bekannt. Allerdings ist oft unklar worum es sich bei der Dekonstruktion handelt. Oftmals wurde sie mit einem Relativismus identifiziert, der dem Begriff der Wahrheit jeglichen Sinn abspräche. Doch ist das wirklich der Fall? Worum handelt es sich genau bei dem Verweis auf die Unmöglichkeit der Bestimmung eines Ursprungs und der Betonung der Bedeutung von Textualität? Was hat es mit Derridas berühmt gewordener Schreibweise von différance mit 'a' auf sich? Und worin liegt die politische, juridische und auch theologische Bedeutung der Dekonstruktion, die - außerhalb des deutschen Sprachraums - vielfach rezipiert wird?\r\n\r\nDer Workshop greift insbesondere Derridas Verständnis von Textualität und der damit verbundenen Temporalität auf, um ihre Bedeutung für einen dekonstruktiven Zugang zur Hermeneutik sichtbar zu machen. Dies kann gerade im Kontext der drei monotheistischen Traditionen fruchtbar werden, für die autoritative Texte eine identitätskonstituierende Bedeutung haben. Kann die Dekonstruktion auf philosophische Weise den theologischen Sinn monotheistischer Offenbarung erhellen? Wäre über die bereits existierende dekonstruktive Lektüre jüdischer und christlicher Traditionen hinaus auch ein dekonstruktiver Zugang zur Botschaft des Koran denkbar? \r\n\r\nAn zwei Tagen sollen drei thematische Schwerpunkte in Angriff genommen werden:\r\n- Philosophischer Einstieg: Einführung in Denken und Werk von Jacques Derrida\r\n- Historische Bedeutung von Textualität: Der Übergang von Schrift als Aufzeichnung zu textueller Autorität im Alten Orient\r\n- Dekonstruktion und monotheistische Texte: Das besondere Verständnis von Schriftlichkeit im Koran (ein Anwendungsversuch)\r\n\r\nDr. Zeillinger ist katholischer (Fundamental-)Theologe und Philosoph. Er hat über Jacques Derrida dissertiert und hält Vorlesungen und Seminare an den Instituten für Philosophie und Politikwissenschaft an der Universität Wien. Zudem ist er in der Theologischen Erwachsenenbildung tätig. Sein Arbeitsschwerpunkt liegt neben dem Denken Derridas vor allem auf den Konsequenzen der Ansätze von Emmanuel Levinas, Judith Butler, Michel Foucault, Alain Badiou und Giorgio Agamben. Hervorzuheben ist Dr. Zeillingers intensive Beschäftigung mit philologischen und historischen Forschungen (im Kontext der monotheistischen Traditionen), sowie seine enge Zusammenarbeit mit Experten der Bibel- und Koranwissenschaften (zuletzt mit Angelika Neuwirth).\r\n\r\nZielgruppe des Workshops sind in erster Linie Studierende und Lehrende Islamischer Studien, sowie Mitglieder des Graduiertenkollegs „Theologie als Wissenschaft“. Obwohl der Koran als Offenbarungsschrift im Mittelpunkt stehen wird, erhebt der Workshop einen interdisziplinären wie auch interreligiösen Anspruch. Ersteres wird mittels der Auseinandersetzung mit philologischen und philosophischen Texten gewährleistet und letzteres durch die dekonstruktive Erörterung der Performanz monotheistischer Offenbarungsschriften. \r\n\r\nDer Workshop erfolgt in Zusammenarbeit mit dem von 'Gefis e.V.' organisierten Lesekreis 'History of Science, Hermeneutics and Linguistic Theory'. Die vor dem Workshop stattfindende Sitzung am 28.11.2019 wird sich daher mit Textausschnitten aus Derridas Werk 'Wie nicht sprechen. Verneinungen' widmen. Interessierte sind herzlich eingeladen auch an dieser Veranstaltung teilzunehmen. Peter Zeillinger wird allerdings hierbei nicht anwesend sein. \r\nChristoph, Rogers, Tugrul Kurt, Sercan Üstündag (Vorbereitungsteam)","internal_url":"https://www.academia.edu/41118141/Dekonstruktion_Textualit%C3%A4t_und_das_Verst%C3%A4ndnis_des_Koran_2_t%C3%A4giger_Workshop_Uni_Frankfurt_","translated_internal_url":"","created_at":"2019-11-29T01:02:02.352-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":3469147,"coauthors_can_edit":true,"document_type":"talk","co_author_tags":[],"downloadable_attachments":[{"id":61372663,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/61372663/thumbnails/1.jpg","file_name":"Zeillinger_-_Flyer_Frankfurt-Workshop_-_Dekonstruktion__Textualitat__Koran_191206_07_v0320191129-69323-pn9clh.pdf","download_url":"https://www.academia.edu/attachments/61372663/download_file?st=MTczMjQxMzkwNiw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Dekonstruktion_Textualitat_und_das_Verst.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/61372663/Zeillinger_-_Flyer_Frankfurt-Workshop_-_Dekonstruktion__Textualitat__Koran_191206_07_v0320191129-69323-pn9clh-libre.pdf?1575020265=\u0026response-content-disposition=attachment%3B+filename%3DDekonstruktion_Textualitat_und_das_Verst.pdf\u0026Expires=1732203063\u0026Signature=cGKNvTv34VmUNWCPPOm-PvjWoY7wxRq1~Gf3OMv3UWl63UwFIgVHpOrCgWfwf2xUPPrYBUEhSonoNo1CQtdJdPTNp9DtyNjaGQbyyIunEPeI3QnX8vN~beMxe7Do~AGMOGscTtxBedHH9BNoztCFaxrCfX2um8-uhHlnufsAJwHX1CNPt5FyspgVwy4rfZBvUkLu~d~7i3IVM8FZoEcZsTUBENUH7UfFw009fOS-lvpvv5RCdKGmbyUt7s33NHENMiLr3B~U3YkE23ZEB1akBABy9SQqgjtcLakDWY~WJqTnwS6GiYk2~zTL7SVUObM3Uu15BSHiiGZl~2mxGiLXZw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Dekonstruktion_Textualität_und_das_Verständnis_des_Koran_2_tägiger_Workshop_Uni_Frankfurt_","translated_slug":"","page_count":1,"language":"de","content_type":"Work","owner":{"id":3469147,"first_name":"Peter","middle_initials":"A .","last_name":"Zeillinger","page_name":"PeterZeillinger","domain_name":"univie","created_at":"2013-03-12T18:31:17.650-07:00","display_name":"Peter A . 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Vorwort zur »Arbeitsperformance« von Alexandra Müller: »Sklavin. Don't Cry. Work!« (Forum Stadtpark Graz, 2007)." class="work-thumbnail" src="https://attachments.academia-assets.com/64270411/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/43943892/Keine_Kunst_Politik_ohne_K%C3%B6rper_Vorwort_zur_Arbeitsperformance_von_Alexandra_M%C3%BCller_Sklavin_Dont_Cry_Work_Forum_Stadtpark_Graz_2007_">Keine Kunst/Politik ohne Körper. Vorwort zur »Arbeitsperformance« von Alexandra Müller: »Sklavin. Don't Cry. 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Vorwort zur »Arbeitsperformance« von Alexandra Müller: »Sklavin. Don't Cry. Work!« (Forum Stadtpark Graz, 2007).","translated_title":"","metadata":{"grobid_abstract":"Diese Publikation wurde gefördert durch: iDas Land bm:uk\u003c Unternehmen kla3en über zu weni[J [Jute Bewerber und man[Jelnden Nachwuchs. Grund dafür ist auch, dass Studenten bei der Wahl ihres Studienfachs noch immer mehrheitlich ihren Nei[JUn[Jen fol3en statt den Jobaussichten. Jahrelan3 lautete die Maxime der Berufsberater: Lerne, was dir spae macht, denn nur üt dem, was dir spae macht, kannst du wirklich [Jut sein. Das ist wahraber nur zur Hälfte. Erstens macht Arbeitslosi[Jkeit noch weni[Jer spae. zweitens bele[Jen Studirn, dass sich nur ein Bruchteil der Studienanf än3er ausreichend informiert. Wirtschaftswoche 15. or. 2007, Nr. 3 Die DON'T C RY. WORK! FMBH steht Ihnen eine Woche rund um die Uhr zur VerfütJun3: Als persönliche Sklavin. Jeden Ta3, Arbeit[Jeber für Arbeit3eber wird sie aUen Anweisun3en fol3en und sich jedem Bedürfniss anpassen. Und das Beste: Sie wird es mit Be3eisterun3 tun. Flexibel, zuverlässiß und überzeu3t erfüllt sie jede Au:fuabe -aus3enommen sexuelle Dienste. Ihre persönliche sldavin verlan3t keinen Lohn, alles, was sie braucht, ist Nahrunß. Sind Sie mit ihren Leistunßen zufrieden, dürfen Sie sie belohnen. Sind Sie es nicht: bestrafen Sie Ihre Sklavinsolan.ße Sie sie nicht beschädißen. Die DON'T CRY. WORK! FMBH kann unein3eschränkt ein3esetzt werden, die maximale Nutzun[Jsdauer pro Arbeit3eber beschränkt sich jedoch auf 20 Stunden am Stück. Reservieren Sie telefonisch oder persönlich Ihre persönliche S)davin im GOLD -Forum Stadtpark und nutzen. Sie den DON'T CRY. WORK! Homeservice: Hinterlassen Sie Ort, Zeit und Arbeit und Sie werden zuverlässi3en Besuch erhalten. DON'T CRY. WORK! FMBH Sie haben es sich verdient. Einführung (Alexandra Müller)","grobid_abstract_attachment_id":64270411},"translated_abstract":null,"internal_url":"https://www.academia.edu/43943892/Keine_Kunst_Politik_ohne_K%C3%B6rper_Vorwort_zur_Arbeitsperformance_von_Alexandra_M%C3%BCller_Sklavin_Dont_Cry_Work_Forum_Stadtpark_Graz_2007_","translated_internal_url":"","created_at":"2020-08-25T01:42:16.751-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":3469147,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":64270411,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64270411/thumbnails/1.jpg","file_name":"Zeillinger_Vorwort_Sklavin_Dont Cry_Work_2007.pdf","download_url":"https://www.academia.edu/attachments/64270411/download_file?st=MTczMjQxMzkwNiw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Keine_Kunst_Politik_ohne_Korper_Vorwort.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64270411/Zeillinger_Vorwort_Sklavin_Dont_Cry_Work_2007-libre.pdf?1598354741=\u0026response-content-disposition=attachment%3B+filename%3DKeine_Kunst_Politik_ohne_Korper_Vorwort.pdf\u0026Expires=1732417506\u0026Signature=QyLmBp4OlwnZQuiugEURjVIo6dE7Uq0J9HfGc6EXygqjAhnGE2f6tacm6ZARl1z0FBCxrvwQKjcNmkaC1MyQtLLAOS70ZByQ6QvIP7fbZzusONjLBdKCI3XseIw2ltKKW2Jl890TqKwTuoms1-wsQW-gZERJTNOPYt0sXVsvTlpMedkggC8S4Cxyz05Qk4O34~xZpVWdVuz9lu3BeJrlW08DcJXASNedH4DyEaUN13yxz~go4jb6ClhncxM2-heRceW4e3Um6jL7JJfsqiL7kDaajB43Ji3tV5KGnMaTrm16av~FhoMU5bn1CmVXAptLajYahUuM0kWTT2PLIo8yDQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Keine_Kunst_Politik_ohne_Körper_Vorwort_zur_Arbeitsperformance_von_Alexandra_Müller_Sklavin_Dont_Cry_Work_Forum_Stadtpark_Graz_2007_","translated_slug":"","page_count":10,"language":"de","content_type":"Work","owner":{"id":3469147,"first_name":"Peter","middle_initials":"A .","last_name":"Zeillinger","page_name":"PeterZeillinger","domain_name":"univie","created_at":"2013-03-12T18:31:17.650-07:00","display_name":"Peter A . 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Zeillinger</h3></div><div class="js-work-strip profile--work_container" data-work-id="19083417"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/19083417/P_Zeillinger_Nachtr%C3%A4gliches_Denken_Skizze_eines_philosophisch_theologischen_Aufbruchs_im_Ausgang_von_Jacques_Derrida_M%C3%BCnster_Lit_2002_"><img alt="Research paper thumbnail of P. Zeillinger, Nachträgliches Denken. Skizze eines philosophisch-theologischen Aufbruchs im Ausgang von Jacques Derrida (Münster: Lit, 2002)" class="work-thumbnail" src="https://attachments.academia-assets.com/56817937/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/19083417/P_Zeillinger_Nachtr%C3%A4gliches_Denken_Skizze_eines_philosophisch_theologischen_Aufbruchs_im_Ausgang_von_Jacques_Derrida_M%C3%BCnster_Lit_2002_">P. Zeillinger, Nachträgliches Denken. Skizze eines philosophisch-theologischen Aufbruchs im Ausgang von Jacques Derrida (Münster: Lit, 2002)</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Der Hauptteil des Buches zeichnet in einem chronologischen Close-Reading die Entwicklung des Derr...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Der Hauptteil des Buches zeichnet in einem chronologischen Close-Reading die Entwicklung des Derridaschen Werkes und die Bedeutung seiner zentralen Termini – différance, Spur, Schrift – nach. Zugleich wird dabei die performative Struktur seines Denkens und Schreibens aufgedeckt, die für das Verständnis unverzichtbar sind: die Nachträglichkeit der Einführung des Terminus »différance«, die Bedeutung des »donc« und des »vielleicht«, des Sich-selbst-riskierens-im-Nichts-Sagen-Wollen sowie der Rede vom »Unmöglichen« im Kontext von Gerechtigkeit und Politik.<br />Eingebettet sind diese Lektüren in den Horizont einer notwendigen Neubestimmung der Grundlagen und Möglichkeiten (fundamental-)theologischen Sprechens.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="931893064006c7fe55fddcdae3c51621" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56817937,"asset_id":19083417,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56817937/download_file?st=MTczMjQxMzkwNiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="19083417"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="19083417"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 19083417; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=19083417]").text(description); $(".js-view-count[data-work-id=19083417]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 19083417; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='19083417']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 19083417, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "931893064006c7fe55fddcdae3c51621" } } $('.js-work-strip[data-work-id=19083417]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":19083417,"title":"P. 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Zeillinger</h3></div><div class="js-work-strip profile--work_container" data-work-id="14846009"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/14846009/Jacques_Derrida_Einf%C3%BChrung_in_Leben_und_Werk_in_Anton_Pelinka_David_Wineroither_Hg_Idee_und_Interesse_II_Politische_Ideen_und_Gesellschaftstheorien_im_20_Jh_2007_301_322"><img alt="Research paper thumbnail of Jacques Derrida (Einführung in Leben und Werk), in: Anton Pelinka / David Wineroither (Hg), Idee und Interesse II. Politische Ideen und Gesellschaftstheorien im 20. Jh. (2007), 301-322" class="work-thumbnail" src="https://attachments.academia-assets.com/62536597/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/14846009/Jacques_Derrida_Einf%C3%BChrung_in_Leben_und_Werk_in_Anton_Pelinka_David_Wineroither_Hg_Idee_und_Interesse_II_Politische_Ideen_und_Gesellschaftstheorien_im_20_Jh_2007_301_322">Jacques Derrida (Einführung in Leben und Werk), in: Anton Pelinka / David Wineroither (Hg), Idee und Interesse II. Politische Ideen und Gesellschaftstheorien im 20. Jh. (2007), 301-322</a></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="01419e4d302be30b83f857ad3dc9eb79" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":62536597,"asset_id":14846009,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/62536597/download_file?st=MTczMjQxMzkwNiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="14846009"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="14846009"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 14846009; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=14846009]").text(description); $(".js-view-count[data-work-id=14846009]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 14846009; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='14846009']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 14846009, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "01419e4d302be30b83f857ad3dc9eb79" } } $('.js-work-strip[data-work-id=14846009]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":14846009,"title":"Jacques Derrida (Einführung in Leben und Werk), in: Anton Pelinka / David Wineroither (Hg), Idee und Interesse II. 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(2007), 301-322","translated_title":"","metadata":{},"translated_abstract":null,"internal_url":"https://www.academia.edu/14846009/Jacques_Derrida_Einf%C3%BChrung_in_Leben_und_Werk_in_Anton_Pelinka_David_Wineroither_Hg_Idee_und_Interesse_II_Politische_Ideen_und_Gesellschaftstheorien_im_20_Jh_2007_301_322","translated_internal_url":"","created_at":"2015-08-11T03:37:01.390-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":3469147,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":62536597,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/62536597/thumbnails/1.jpg","file_name":"Zeillinger_-_Jacques_Derrida_-_in_Pelinka_Wineroither_Hg__Idee_und_Interesse_II_2007__301-322_es.pdf","download_url":"https://www.academia.edu/attachments/62536597/download_file?st=MTczMjQxMzkwNiw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Jacques_Derrida_Einfuhrung_in_Leben_und.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/62536597/Zeillinger_-_Jacques_Derrida_-_in_Pelinka_Wineroither_Hg__Idee_und_Interesse_II_2007__301-322_es-libre.pdf?1585661344=\u0026response-content-disposition=attachment%3B+filename%3DJacques_Derrida_Einfuhrung_in_Leben_und.pdf\u0026Expires=1732417506\u0026Signature=SrGOop7sHk-nPLtZw3k7oJL~xehs1hT~IY-h0GDA9m7uMS3nj7c2mJMo5SUfg3kSCfK~258rUbpMQ~qcHB4jDpoGmLCW7ltNC-Xz7yfREpVAyTRxyY5po0~yWTaaAuqGTZgoo~BlkP8d-Rpp8AXLb-IL-L5LS6o07521Ii-O-dqTZuMyYJ5h9Y3gm8aShw3kDYnzg7P-ATM4rm6kzoAsCpder4QG5QyKCqvBjSq02oszVtmX0GrfXW8J4km~WqlPx3XY9k0Bwu8qqa~pPfrjc-lj8ETdyyhsdzDTUGRol6TQ9c9nD3plki906kxChD-B8PceR92nLDdfQ962V5EXDQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Jacques_Derrida_Einführung_in_Leben_und_Werk_in_Anton_Pelinka_David_Wineroither_Hg_Idee_und_Interesse_II_Politische_Ideen_und_Gesellschaftstheorien_im_20_Jh_2007_301_322","translated_slug":"","page_count":26,"language":"de","content_type":"Work","owner":{"id":3469147,"first_name":"Peter","middle_initials":"A .","last_name":"Zeillinger","page_name":"PeterZeillinger","domain_name":"univie","created_at":"2013-03-12T18:31:17.650-07:00","display_name":"Peter A . 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Die politische Bedeutung des biblischen Exodus, der historisch nicht stattgefunden hat" class="work-thumbnail" src="https://attachments.academia-assets.com/58740094/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/38660646/VO_Auszug_ins_Reale_Die_politische_Bedeutung_des_biblischen_Exodus_der_historisch_nicht_stattgefunden_hat">VO Auszug ins Reale. Die politische Bedeutung des biblischen Exodus, der historisch nicht stattgefunden hat</a></div><div class="wp-workCard_item"><span>publ.: in: Kurt Appel / Carl Raschke (Ed.), The Crisis of Representation. Göttingen 2018 (Interdisciplinary Journal for Religion and Transformation 7), 212-282. - forthcoming: in: ZAR Zeitschrift für altorientalische und biblische Rechtsgeschichte 25 (2019).</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Vorlesung am 3.4.2019 im Rahmen der Ringvorlesung "Religionsphilosophie heute" (Institut für Phil...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Vorlesung am 3.4.2019 im Rahmen der Ringvorlesung "Religionsphilosophie heute" (Institut für Philosophie, Universität Wien, SoSem 2019)<br />Wissenschaftliche Organisation: Michael Staudigl und Esther Ramharter</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6e9617b43bb74a9383de35a7c63cfedb" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58740094,"asset_id":38660646,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58740094/download_file?st=MTczMjQxMzkwNiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38660646"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38660646"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38660646; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38660646]").text(description); $(".js-view-count[data-work-id=38660646]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38660646; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38660646']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 38660646, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "6e9617b43bb74a9383de35a7c63cfedb" } } $('.js-work-strip[data-work-id=38660646]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38660646,"title":"VO Auszug ins Reale. 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Zur politischen Bedeutung des biblischen Exodus, der historisch nicht stattgefunden hat" class="work-thumbnail" src="https://attachments.academia-assets.com/58202769/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/37285183/Repr%C3%A4sentation_einer_Leerstelle_oder_Auszug_ins_Reale_Zur_politischen_Bedeutung_des_biblischen_Exodus_der_historisch_nicht_stattgefunden_hat">Repräsentation einer Leerstelle, oder: Auszug ins Reale. Zur politischen Bedeutung des biblischen Exodus, der historisch nicht stattgefunden hat</a></div><div class="wp-workCard_item"><span>Kurt Appel / Carl Raschke (Ed.), The Crisis of Representation. Göttingen 2018 (Interdisciplinary Journal for Religion and Transformation 7).</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The article reads the invention of the Exodus-Narrative in its historical context of the religiou...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The article reads the invention of the Exodus-Narrative in its historical context of the religious and political system of the Ancient Near East. It reconstructs the revolutionary different approach to political power and theological foundation in the development of the Mose- and Exodus-Narrative and its innerbiblical Fortschreibung. For this development it is most decisive that the Exodus-Narrative is not based on a historical migration-movement "from point A to point B", but on a historical confrontation with the political powers at that time. The foundation of a strict monotheistic understanding of theology and the invention of “textual authority” that diverged from the status of scripture in the Ancient Near East and which can be reconstructed through the structure of the Exodus-Narrative and its canonical form as the Tora of Mose, has laid the foundation for the identity of Israel and the basis for the three Monotheistic Religions. The article's argument is strictly developed in correspondence with contemporary exegetical and historical research (esp. E. Otto and Chr. Dohmen) and is brought together with contemporary accounts to political thought from poststructuralist and deconstructive philosophers like Derrida, Levinas, Badiou and Agamben. The outcome of this study is articulated as a contribution to an affirmative reading of the so-called »crisis of representation«.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a1f179fea7efb8f8b3f17131a2e92979" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58202769,"asset_id":37285183,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58202769/download_file?st=MTczMjQxMzkwNiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37285183"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37285183"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37285183; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37285183]").text(description); $(".js-view-count[data-work-id=37285183]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37285183; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37285183']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 37285183, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "a1f179fea7efb8f8b3f17131a2e92979" } } $('.js-work-strip[data-work-id=37285183]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37285183,"title":"Repräsentation einer Leerstelle, oder: Auszug ins Reale. 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The foundation of a strict monotheistic understanding of theology and the invention of “textual authority” that diverged from the status of scripture in the Ancient Near East and which can be reconstructed through the structure of the Exodus-Narrative and its canonical form as the Tora of Mose, has laid the foundation for the identity of Israel and the basis for the three Monotheistic Religions. The article's argument is strictly developed in correspondence with contemporary exegetical and historical research (esp. E. Otto and Chr. Dohmen) and is brought together with contemporary accounts to political thought from poststructuralist and deconstructive philosophers like Derrida, Levinas, Badiou and Agamben. 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Grammatologie, différance und die Kluft der Spur (Manuskript)" class="work-thumbnail" src="https://attachments.academia-assets.com/56869228/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/35322184/Zur_Textualit%C3%A4t_von_Geschichte_Grammatologie_diff%C3%A9rance_und_die_Kluft_der_Spur_Manuskript_">Zur Textualität von Geschichte. Grammatologie, différance und die Kluft der Spur (Manuskript)</a></div><div class="wp-workCard_item"><span>Vortrag auf der Derrida-Tagung "Zur Aktualität der Dekonstruktion. 50 Jahre Derridas »Grammatologie«", organisiert vom Critical Theories Network am Institut für Philosophie der Universität Wien (1. Dez. 2017).</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Der Vortrag zeichnet Derridas »Entdeckung« der différance mit a nach, die dieser erst nachträglic...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Der Vortrag zeichnet Derridas »Entdeckung« der différance mit a nach, die dieser erst nachträglich in bereits publizierte Texte eingetragen hatte, um damit (auf performative Weise) die besondere Performativität, die mit dem Verständnis von Textualität - im Unterschied zur Schrift als Aufzeichnungsmedium - verbunden ist, lesbar werden zu lassen. Eng damit verbunden sind auch auch andere performative Gesten in Derridas Werk: insbesondere das Sprechen im Modus der Nachträglichkeit, die mit dem frz. "donc" ausgedrückt wird, sowie der temporale Modus des futur antérieur bzw. des deutschen "viel-leicht" ("es kann sehr leicht sein, dass …"), die vor allem Derridas politische und politik-relevante Texte prägen.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="3dcb086c567f4d155e78dd8e70ce1398" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56869228,"asset_id":35322184,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56869228/download_file?st=MTczMjQxMzkwNiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="35322184"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="35322184"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 35322184; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=35322184]").text(description); $(".js-view-count[data-work-id=35322184]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 35322184; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='35322184']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 35322184, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "3dcb086c567f4d155e78dd8e70ce1398" } } $('.js-work-strip[data-work-id=35322184]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":35322184,"title":"Zur Textualität von Geschichte. 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Eng damit verbunden sind auch auch andere performative Gesten in Derridas Werk: insbesondere das Sprechen im Modus der Nachträglichkeit, die mit dem frz. \"donc\" ausgedrückt wird, sowie der temporale Modus des futur antérieur bzw. des deutschen \"viel-leicht\" (\"es kann sehr leicht sein, dass …\"), die vor allem Derridas politische und politik-relevante Texte prägen.","publication_name":"Vortrag auf der Derrida-Tagung \"Zur Aktualität der Dekonstruktion. 50 Jahre Derridas »Grammatologie«\", organisiert vom Critical Theories Network am Institut für Philosophie der Universität Wien (1. Dez. 2017)."},"translated_abstract":"Der Vortrag zeichnet Derridas »Entdeckung« der différance mit a nach, die dieser erst nachträglich in bereits publizierte Texte eingetragen hatte, um damit (auf performative Weise) die besondere Performativität, die mit dem Verständnis von Textualität - im Unterschied zur Schrift als Aufzeichnungsmedium - verbunden ist, lesbar werden zu lassen. 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Zeitgenössische Philosophie, die Rede von Gott und das Sprechen der Bibel, in: SaThZ 21.1 (2017), 25-101" class="work-thumbnail" src="https://attachments.academia-assets.com/56602444/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/36668320/Offenbarung_als_Ereignis_Zeitgen%C3%B6ssische_Philosophie_die_Rede_von_Gott_und_das_Sprechen_der_Bibel_in_SaThZ_21_1_2017_25_101">Offenbarung als Ereignis. Zeitgenössische Philosophie, die Rede von Gott und das Sprechen der Bibel, in: SaThZ 21.1 (2017), 25-101</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Der Beitrag bietet zunächst eine ausführliche genealogische Nachzeichnung des philosophischen Ere...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Der Beitrag bietet zunächst eine ausführliche genealogische Nachzeichnung des philosophischen Ereignis-Verständnisses beim späten Heidegger, in der Entfaltung des Werks von Emmanuel Levinas (insbes. im Konzept der Spur und der Alterität), sowie in den temporalen und politischen Konzepten bei Alain Badiou und Jacques Derrida. Vor diesem Hintergrund wird gezeigt, inwiefern diese philosophischen Analysen der Struktur von "Ereignis" geeignet sind, das monotheistische Verständnis von "Offenbarung" anhand der geschichtlich gewachsenen Eigenart der performativen Textualität der monotheistischen Schriften zu beschreiben und damit einen historischen Zugang und ein textuelles Kriterium für die nachträglichen spekulativen Zugänge zum Offenbarungsverständnis in den verschiedenen Systematischen Theologien zu gewinnen.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="732039a1a9d522c353a5196dcfcafe70" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56602444,"asset_id":36668320,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56602444/download_file?st=MTczMjQxMzkwNiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36668320"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36668320"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36668320; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36668320]").text(description); $(".js-view-count[data-work-id=36668320]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36668320; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36668320']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 36668320, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "732039a1a9d522c353a5196dcfcafe70" } } $('.js-work-strip[data-work-id=36668320]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":36668320,"title":"Offenbarung als Ereignis. 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Oktober 2018 im Rahmen des »Kritischen Oktober« der ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Publizierter Auszug aus einer Predigt am 14. Oktober 2018 im Rahmen des »Kritischen Oktober« der Gemeinde der Erlöserkirche in Wien 23. Auf der Basis aktueller Forschungen zum Koran und zum frühen Islam - insbesondere im Werk von Angelika Neuwirth und ihrer Rezeption in der gegenwärtigen muslimischen Koranwissenschaft - werden die Grundstrukturen der koranischen Offenbarung als "gemeinsame Botschaft" in Islam und Christentum vorgestellt. Nicht eine "Abkünftigkeit" oder eine "gemeinsame Substanz" wird dabei behauptet, sondern ein gemeinsamer "Inhalt" der Botschaft, auf dem ein künftiges selbstkritisches Gespräch der damit verbundenen Traditionen aufbauen könnte.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="45fcfbb2fce0981abd5ee8c69f119bac" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57938165,"asset_id":37924070,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57938165/download_file?st=MTczMjQxMzkwNyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37924070"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37924070"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37924070; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37924070]").text(description); $(".js-view-count[data-work-id=37924070]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37924070; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37924070']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 37924070, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "45fcfbb2fce0981abd5ee8c69f119bac" } } $('.js-work-strip[data-work-id=37924070]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37924070,"title":"Das Gemeinsame in Islam und Christentum","translated_title":"","metadata":{"abstract":"Publizierter Auszug aus einer Predigt am 14. 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Auf der Basis aktueller Forschungen zum Koran und zum frühen Islam - insbesondere im Werk von Angelika Neuwirth und ihrer Rezeption in der gegenwärtigen muslimischen Koranwissenschaft - werden die Grundstrukturen der koranischen Offenbarung als \"gemeinsame Botschaft\" in Islam und Christentum vorgestellt. 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Zum politischen Potenzial von Agambens Homo-Sacer-Projekt, in: Subversiver Messianismus. Interdisziplinäre Agamben-Lektüren (hg. v. M. Kirschner, 2020), 245-304." class="work-thumbnail" src="https://attachments.academia-assets.com/64283956/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/43007247/Das_Unvereinbare_im_Zentrum_des_Politischen_Zum_politischen_Potenzial_von_Agambens_Homo_Sacer_Projekt_in_Subversiver_Messianismus_Interdisziplin%C3%A4re_Agamben_Lekt%C3%BCren_hg_v_M_Kirschner_2020_245_304">Das Unvereinbare im Zentrum des Politischen. Zum politischen Potenzial von Agambens Homo-Sacer-Projekt, in: Subversiver Messianismus. Interdisziplinäre Agamben-Lektüren (hg. v. M. Kirschner, 2020), 245-304.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Anhand einer Einführung in Giorgio Agambens Denken und die politische Bedeutung seiner »philosoph...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Anhand einer Einführung in Giorgio Agambens Denken und die politische Bedeutung seiner »philosophischen Archäologie« bietet der Texte eine Hinführung zum Verständnis der Bedeutung einer »kommenden Politik« im Kontext seines abgeschlossenen Homo-Sacer-Projekts.<br />Der Beitrag versucht zu zeigen, wie die »ursprüngliche politische Struktur« der einschließenden Ausschließung die Grundlage liefert, deren souveräne Interpretation als unangemessen zu entlarven. Anstelle der "Produktion" konkreter homines sacri im souveränen Bann oder ihrer neuzeitlichen Gestalt der gouvernementalen Biopolitik zielt Agambens "kommende Politik" auf die Destituierung (Deaktivierung, Ent-setzung, Delegitimierung) der Illusion einer souveränen Beherrschung der Struktur der einschließenden Ausschließung. In einer textnahen Lektüre wird gezeigt, wie eine solche "Politik im Kommen" - die im Gegensatz zu Agambens eigener Vermutung von Derridas politischem Denken gestützt wird und diesem nicht entgegenläuft - nicht auf eine utopische Zukunft zielt, sondern das Potenzial besitzt und auch Kriterien zu benennen vermag, dem "Kommenden" schon im Hier-und-Jetzt einen konkreten und politisch relevanten Ausdruck zu verleihen.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="27ee585b2147420a7324777ad246e7bf" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64283956,"asset_id":43007247,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64283956/download_file?st=MTczMjQxMzkwNyw4LjIyMi4yMDguMTQ2&st=MTczMjQxMzkwNiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43007247"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43007247"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43007247; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43007247]").text(description); $(".js-view-count[data-work-id=43007247]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43007247; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43007247']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 43007247, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "27ee585b2147420a7324777ad246e7bf" } } $('.js-work-strip[data-work-id=43007247]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43007247,"title":"Das Unvereinbare im Zentrum des Politischen. Zum politischen Potenzial von Agambens Homo-Sacer-Projekt, in: Subversiver Messianismus. Interdisziplinäre Agamben-Lektüren (hg. v. M. Kirschner, 2020), 245-304.","translated_title":"","metadata":{"abstract":"Anhand einer Einführung in Giorgio Agambens Denken und die politische Bedeutung seiner »philosophischen Archäologie« bietet der Texte eine Hinführung zum Verständnis der Bedeutung einer »kommenden Politik« im Kontext seines abgeschlossenen Homo-Sacer-Projekts.\nDer Beitrag versucht zu zeigen, wie die »ursprüngliche politische Struktur« der einschließenden Ausschließung die Grundlage liefert, deren souveräne Interpretation als unangemessen zu entlarven. Anstelle der \"Produktion\" konkreter homines sacri im souveränen Bann oder ihrer neuzeitlichen Gestalt der gouvernementalen Biopolitik zielt Agambens \"kommende Politik\" auf die Destituierung (Deaktivierung, Ent-setzung, Delegitimierung) der Illusion einer souveränen Beherrschung der Struktur der einschließenden Ausschließung. 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Anstelle der \"Produktion\" konkreter homines sacri im souveränen Bann oder ihrer neuzeitlichen Gestalt der gouvernementalen Biopolitik zielt Agambens \"kommende Politik\" auf die Destituierung (Deaktivierung, Ent-setzung, Delegitimierung) der Illusion einer souveränen Beherrschung der Struktur der einschließenden Ausschließung. 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Zur politischen Bedeutung des biblischen Exodus, der historisch so nicht stattgefunden hat" class="work-thumbnail" src="https://attachments.academia-assets.com/61372979/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/41118402/Auszug_ins_Reale_oder_Repr%C3%A4sentation_einer_Leerstelle_Zur_politischen_Bedeutung_des_biblischen_Exodus_der_historisch_so_nicht_stattgefunden_hat">Auszug ins Reale, oder: Repräsentation einer Leerstelle. Zur politischen Bedeutung des biblischen Exodus, der historisch so nicht stattgefunden hat</a></div><div class="wp-workCard_item"><span>in: Zeitschrift für Altorientalische und Biblische Rechtsgeschichte 25 (2019) »FS Eckart Otto«, 117-172.</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The article reads the invention of the Exodus-Narrative in its historical context of the religiou...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The article reads the invention of the Exodus-Narrative in its historical context of the religious and political system of the Ancient Near East. It reconstructs the revolutionary different approach to political power and theological foundation in the development of the Mose- and Exodus-Narrative and its innerbiblical Fortschreibung. For this development it is most decisive that the Exodus-Narrative is not based on a historical migration-movement "from point A to point B", but on a historical confrontation with the political powers at that time. The foundation of a strict monotheistic understanding of theology and the invention of “textual authority” that diverged from the status of scripture in the Ancient Near East and which can be reconstructed through the structure of the Exodus-Narrative and its canonical form as the Tora of Mose, has laid the foundation for the identity of Israel and the basis for the three Monotheistic Religions. The article's argument is strictly developed in correspondence with contemporary exegetical and historical research (esp. E. Otto and Chr. Dohmen) and is brought together with contemporary accounts to political thought from poststructuralist and deconstructive philosophers like Derrida, Levinas, Badiou and Agamben. The outcome of this study is articulated as a contribution to an affirmative reading of the so-called »crisis of representation«.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f95c5b25dcf5116116869ed9746c23e8" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":61372979,"asset_id":41118402,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/61372979/download_file?st=MTczMjQxMzkwNyw4LjIyMi4yMDguMTQ2&st=MTczMjQxMzkwNiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="41118402"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="41118402"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 41118402; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=41118402]").text(description); $(".js-view-count[data-work-id=41118402]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 41118402; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='41118402']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 41118402, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "f95c5b25dcf5116116869ed9746c23e8" } } $('.js-work-strip[data-work-id=41118402]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":41118402,"title":"Auszug ins Reale, oder: Repräsentation einer Leerstelle. Zur politischen Bedeutung des biblischen Exodus, der historisch so nicht stattgefunden hat","translated_title":"","metadata":{"abstract":"The article reads the invention of the Exodus-Narrative in its historical context of the religious and political system of the Ancient Near East. It reconstructs the revolutionary different approach to political power and theological foundation in the development of the Mose- and Exodus-Narrative and its innerbiblical Fortschreibung. For this development it is most decisive that the Exodus-Narrative is not based on a historical migration-movement \"from point A to point B\", but on a historical confrontation with the political powers at that time. The foundation of a strict monotheistic understanding of theology and the invention of “textual authority” that diverged from the status of scripture in the Ancient Near East and which can be reconstructed through the structure of the Exodus-Narrative and its canonical form as the Tora of Mose, has laid the foundation for the identity of Israel and the basis for the three Monotheistic Religions. The article's argument is strictly developed in correspondence with contemporary exegetical and historical research (esp. E. Otto and Chr. Dohmen) and is brought together with contemporary accounts to political thought from poststructuralist and deconstructive philosophers like Derrida, Levinas, Badiou and Agamben. 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The foundation of a strict monotheistic understanding of theology and the invention of “textual authority” that diverged from the status of scripture in the Ancient Near East and which can be reconstructed through the structure of the Exodus-Narrative and its canonical form as the Tora of Mose, has laid the foundation for the identity of Israel and the basis for the three Monotheistic Religions. The article's argument is strictly developed in correspondence with contemporary exegetical and historical research (esp. E. Otto and Chr. Dohmen) and is brought together with contemporary accounts to political thought from poststructuralist and deconstructive philosophers like Derrida, Levinas, Badiou and Agamben. 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Wider die Halbierung des Vulnerabilitätsdiskurses, in: SaThZ 23.1 (2019), 11-56." class="work-thumbnail" src="https://attachments.academia-assets.com/64105512/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/43789084/Der_Mensch_ist_nur_ohne_Sicherheit_Wider_die_Halbierung_des_Vulnerabilit%C3%A4tsdiskurses_in_SaThZ_23_1_2019_11_56">Der Mensch ist nur ohne Sicherheit. Wider die Halbierung des Vulnerabilitätsdiskurses, in: SaThZ 23.1 (2019), 11-56.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Streitschrift für das »ontologische« Verständnis von Vulnerabilität bei E. Levinas und J. Butler...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Streitschrift für das »ontologische« Verständnis von Vulnerabilität bei E. Levinas und J.  Butler als unhintergehbare Grundlage von Politik und Gemeinschaft (»community of shared vulnerability«). Von diesem grundlegenden Verständnis her erweist sich die unüberwindbare Verwund-»barkeit« zugleich als Ausgangspunkt einer widerständigen politischen Praxis, die jede Form souveräner Macht zu entlarven vermag. <br />Kritisiert werden jene »Halbierungen« des Vulnerabilitätsverständnisses, die - wie z.B. bei Hildegund Keul - der prinzipiellen Verwundbarkeit eine subtile Form von Resilienz entgegenhalten und damit das politische Potenzial verfehlen bzw. banalisieren. Nicht eine stets nur kurzfristig erreichbare Resilienz, sondern das »Wahrnehmen und Sichtbarmachen« der Unhintergehbarkeit von Vulnerabilität vermag auch zugleich eine »produzierte Prekarität« zu entlarven und dauerhaft zu verändern - selbst dort, wo aktive Verwundungen weder rückgängig gemacht noch prinzipiell verhindert werden können. <br />Der Artikel erarbeitet zunächst ein angemessenes Begriffsfeld, um die „ontologische“ Bedeutung von Vulnerabilität entsprechend zum Ausdruck zu bringen. Danach wird der Kontext und die Bedeutung der bewussten Einführung des Begriffs von Levinas 1970 nachgezeichnet, sowie die spätere Aufnahme der Terminologie und Thematik bei Judith Butler. Der Beitrag zielt auf eine Hinführung zur politik- und gemeinschaftstiftenden Dimension von Vulnerabilität als „shared vulnerability“, die die Grundlage bildet für den politischen Widerstand gegen konkrete Praktiken und Erfahrungen „produzierter Prekarität“.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c71848dd6fca521db1d65312a3a354d1" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64105512,"asset_id":43789084,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64105512/download_file?st=MTczMjQxMzkwNyw4LjIyMi4yMDguMTQ2&st=MTczMjQxMzkwNiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43789084"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43789084"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43789084; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43789084]").text(description); $(".js-view-count[data-work-id=43789084]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43789084; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43789084']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 43789084, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "c71848dd6fca521db1d65312a3a354d1" } } $('.js-work-strip[data-work-id=43789084]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43789084,"title":"Der Mensch ist nur ohne Sicherheit. Wider die Halbierung des Vulnerabilitätsdiskurses, in: SaThZ 23.1 (2019), 11-56.","translated_title":"","metadata":{"abstract":"Streitschrift für das »ontologische« Verständnis von Vulnerabilität bei E. Levinas und J. Butler als unhintergehbare Grundlage von Politik und Gemeinschaft (»community of shared vulnerability«). Von diesem grundlegenden Verständnis her erweist sich die unüberwindbare Verwund-»barkeit« zugleich als Ausgangspunkt einer widerständigen politischen Praxis, die jede Form souveräner Macht zu entlarven vermag.\r\nKritisiert werden jene »Halbierungen« des Vulnerabilitätsverständnisses, die - wie z.B. bei Hildegund Keul - der prinzipiellen Verwundbarkeit eine subtile Form von Resilienz entgegenhalten und damit das politische Potenzial verfehlen bzw. banalisieren. Nicht eine stets nur kurzfristig erreichbare Resilienz, sondern das »Wahrnehmen und Sichtbarmachen« der Unhintergehbarkeit von Vulnerabilität vermag auch zugleich eine »produzierte Prekarität« zu entlarven und dauerhaft zu verändern - selbst dort, wo aktive Verwundungen weder rückgängig gemacht noch prinzipiell verhindert werden können.\r\nDer Artikel erarbeitet zunächst ein angemessenes Begriffsfeld, um die „ontologische“ Bedeutung von Vulnerabilität entsprechend zum Ausdruck zu bringen. Danach wird der Kontext und die Bedeutung der bewussten Einführung des Begriffs von Levinas 1970 nachgezeichnet, sowie die spätere Aufnahme der Terminologie und Thematik bei Judith Butler. Der Beitrag zielt auf eine Hinführung zur politik- und gemeinschaftstiftenden Dimension von Vulnerabilität als „shared vulnerability“, die die Grundlage bildet für den politischen Widerstand gegen konkrete Praktiken und Erfahrungen „produzierter Prekarität“."},"translated_abstract":"Streitschrift für das »ontologische« Verständnis von Vulnerabilität bei E. Levinas und J. Butler als unhintergehbare Grundlage von Politik und Gemeinschaft (»community of shared vulnerability«). Von diesem grundlegenden Verständnis her erweist sich die unüberwindbare Verwund-»barkeit« zugleich als Ausgangspunkt einer widerständigen politischen Praxis, die jede Form souveräner Macht zu entlarven vermag.\r\nKritisiert werden jene »Halbierungen« des Vulnerabilitätsverständnisses, die - wie z.B. bei Hildegund Keul - der prinzipiellen Verwundbarkeit eine subtile Form von Resilienz entgegenhalten und damit das politische Potenzial verfehlen bzw. banalisieren. Nicht eine stets nur kurzfristig erreichbare Resilienz, sondern das »Wahrnehmen und Sichtbarmachen« der Unhintergehbarkeit von Vulnerabilität vermag auch zugleich eine »produzierte Prekarität« zu entlarven und dauerhaft zu verändern - selbst dort, wo aktive Verwundungen weder rückgängig gemacht noch prinzipiell verhindert werden können.\r\nDer Artikel erarbeitet zunächst ein angemessenes Begriffsfeld, um die „ontologische“ Bedeutung von Vulnerabilität entsprechend zum Ausdruck zu bringen. Danach wird der Kontext und die Bedeutung der bewussten Einführung des Begriffs von Levinas 1970 nachgezeichnet, sowie die spätere Aufnahme der Terminologie und Thematik bei Judith Butler. 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Jacques Derrida über Identität, Verantwortung und Vertrauen (zum 90. Geburtstag Jacques Derridas am 15. Juli 2020)" class="work-thumbnail" src="https://attachments.academia-assets.com/63902927/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/43599670/Europa_als_ob_nicht_Europa_Jacques_Derrida_%C3%BCber_Identit%C3%A4t_Verantwortung_und_Vertrauen_zum_90_Geburtstag_Jacques_Derridas_am_15_Juli_2020_">Europa als ob nicht Europa. Jacques Derrida über Identität, Verantwortung und Vertrauen (zum 90. Geburtstag Jacques Derridas am 15. Juli 2020)</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">published online at: https://www.feinschwarz.net/europa-als-ob-nicht-europa-jacques-derrida/ Jac...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">published online at: <a href="https://www.feinschwarz.net/europa-als-ob-nicht-europa-jacques-derrida/" rel="nofollow">https://www.feinschwarz.net/europa-als-ob-nicht-europa-jacques-derrida/</a> <br />Jacques Derrida (1930-2004) wäre am 15. Juli 2020 90 Jahre alt geworden. Sein Denken der De-konstruktion, der »Entlarvung von Konstruktionen«, ist Zeit seines Lebens mit zahlreichen Vorurteilen bedacht worden. Insbesondere im deutschsprachigen Raum wurde dabei allerdings übersehen, dass in Derridas Relecture der abendländischen Kultur- und Geistesgeschichte zugleich Elemente und Kriterien dieses Erbes erkennbar wurden, die gerade in politischer Hinsicht zukunftsträchtig sind.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f412241bf03202946930f8a4d97fcbb9" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":63902927,"asset_id":43599670,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/63902927/download_file?st=MTczMjQxMzkwNyw4LjIyMi4yMDguMTQ2&st=MTczMjQxMzkwNiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43599670"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43599670"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43599670; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43599670]").text(description); $(".js-view-count[data-work-id=43599670]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43599670; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43599670']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 43599670, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "f412241bf03202946930f8a4d97fcbb9" } } $('.js-work-strip[data-work-id=43599670]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43599670,"title":"Europa als ob nicht Europa. Jacques Derrida über Identität, Verantwortung und Vertrauen\r\n(zum 90. Geburtstag Jacques Derridas am 15. Juli 2020)","translated_title":"","metadata":{"abstract":"published online at: https://www.feinschwarz.net/europa-als-ob-nicht-europa-jacques-derrida/\r\nJacques Derrida (1930-2004) wäre am 15. Juli 2020 90 Jahre alt geworden. Sein Denken der De-konstruktion, der »Entlarvung von Konstruktionen«, ist Zeit seines Lebens mit zahlreichen Vorurteilen bedacht worden. Insbesondere im deutschsprachigen Raum wurde dabei allerdings übersehen, dass in Derridas Relecture der abendländischen Kultur- und Geistesgeschichte zugleich Elemente und Kriterien dieses Erbes erkennbar wurden, die gerade in politischer Hinsicht zukunftsträchtig sind."},"translated_abstract":"published online at: https://www.feinschwarz.net/europa-als-ob-nicht-europa-jacques-derrida/\r\nJacques Derrida (1930-2004) wäre am 15. Juli 2020 90 Jahre alt geworden. Sein Denken der De-konstruktion, der »Entlarvung von Konstruktionen«, ist Zeit seines Lebens mit zahlreichen Vorurteilen bedacht worden. 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Levinas' Ringen um eine Sprache der Alterität (Manuskript)" class="work-thumbnail" src="https://attachments.academia-assets.com/62148283/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/42015795/Das_Unsagbare_sagen_aber_wie_Levinas_Ringen_um_eine_Sprache_der_Alterit%C3%A4t_Manuskript_">Das Unsagbare sagen – aber wie? Levinas' Ringen um eine Sprache der Alterität (Manuskript)</a></div><div class="wp-workCard_item"><span>Vortrag am 11.2.2020 an der TU Darmstadt zum Abschluss eines Levinas-Studientages mit Studierenden der Universitäten Darmstadt und Kassel.</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Der Vortrag zeichnet das Anliegen und den Anspruch von Levinas' Alteritätsdenken nach, seine eige...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Der Vortrag zeichnet das Anliegen und den Anspruch von Levinas' Alteritätsdenken nach, seine eigene nachträgliche Kritik am Verständnis von Alterität als "Exteriorität" wie es in "Totalität und Unendlichkeit" zum Ausdruck kommt, sowie den entscheidenden Neuansatz im Übergang zum zweiten Hauptwerk "Jenseits des Seins" durch das Verständnis der Spur als Störung der gegebenen Ordnung und die darin erfahrbare Nähe und implizite Anwesenheit des Anderen. Ziel der Darstellung ist nicht nur die Nachzeichnung dieses Übergangs, sondern vor allem das Aufzeigen der damit verbundenen Notwendigkeit einer Aufmerksamkeit auf eine "neue Modalität des Sprechens", die in Jenseits des Seins zur Entfaltung kommt.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6b5ade2b5633cbc123d644fa60893dfd" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":62148283,"asset_id":42015795,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/62148283/download_file?st=MTczMjQxMzkwNyw4LjIyMi4yMDguMTQ2&st=MTczMjQxMzkwNiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="42015795"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="42015795"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 42015795; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=42015795]").text(description); $(".js-view-count[data-work-id=42015795]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 42015795; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='42015795']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 42015795, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "6b5ade2b5633cbc123d644fa60893dfd" } } $('.js-work-strip[data-work-id=42015795]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":42015795,"title":"Das Unsagbare sagen – aber wie? 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Ziel der Darstellung ist nicht nur die Nachzeichnung dieses Übergangs, sondern vor allem das Aufzeigen der damit verbundenen Notwendigkeit einer Aufmerksamkeit auf eine \"neue Modalität des Sprechens\", die in Jenseits des Seins zur Entfaltung kommt.","publication_name":"Vortrag am 11.2.2020 an der TU Darmstadt zum Abschluss eines Levinas-Studientages mit Studierenden der Universitäten Darmstadt und Kassel."},"translated_abstract":"Der Vortrag zeichnet das Anliegen und den Anspruch von Levinas' Alteritätsdenken nach, seine eigene nachträgliche Kritik am Verständnis von Alterität als \"Exteriorität\" wie es in \"Totalität und Unendlichkeit\" zum Ausdruck kommt, sowie den entscheidenden Neuansatz im Übergang zum zweiten Hauptwerk \"Jenseits des Seins\" durch das Verständnis der Spur als Störung der gegebenen Ordnung und die darin erfahrbare Nähe und implizite Anwesenheit des Anderen. 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Zeillinger, Das Unvereinbare im Zentrum des Politischen. Zum politischen Potenzial von Agambens Homo-Sacer-Projekt, in: Martin Kirschner (Hg.), Subversiver Messianismus. Interdisziplinäre Agamben-Lektüren. Baden-Baden: Academia</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Die aktuelle globale Ausnahmesituation unterscheidet sich vom klassischen Verständnis eines polit...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Die aktuelle globale Ausnahmesituation unterscheidet sich vom klassischen Verständnis eines politischen oder juridischen »Ausnahmezustands« und entlarvt nicht nur das Konzept der souveränen Entscheidung über den Ausnahmezustand als Illusion, sondern affiziert auch das Verständnis souveräner Macht als solcher. Die Versuche »souveräner Gesten« wie Sie Donald Trump, Boris Johnson oder Jair Bolsonaro an den Tag gelegt haben, erwiesen sich alsbald als lächerlich. Auch Aussagen des österreichischen Kanzlers Sebastian Kurz lassen sich in diesem Kontext strukturell entlarven. Giorgio Agambens nun abgeschlossenes Homo-Sacer-Projekt macht dagegen Kriterien sichtbar für die »destituierende Potenz« einer »kommenden Politik«, die jedoch nicht auf eine chronologisch künftige Zeit verweist, sonder im »Hier-und-Jetzt« wirksam wird. <br />(Der Text erscheint als Anhang zu einer Einführung in die Begriffe und die Methodik des Agamben'schen Denkens, sowie ein affirmatives Verständnis seiner Hinweise zu einer "kommenden Politik" im Kontext des Homo-Sacer-Projekts.)</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d5f9d147971a58bb7cc64f4d32e46ac0" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":65567080,"asset_id":43005606,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/65567080/download_file?st=MTczMjQxMzkwNyw4LjIyMi4yMDguMTQ2&st=MTczMjQxMzkwNiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43005606"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43005606"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43005606; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43005606]").text(description); $(".js-view-count[data-work-id=43005606]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43005606; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43005606']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 43005606, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d5f9d147971a58bb7cc64f4d32e46ac0" } } $('.js-work-strip[data-work-id=43005606]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43005606,"title":"Ad Covid-19: Die Blöße (Nacktheit, Blödigkeit) des Souveräns","translated_title":"","metadata":{"abstract":"Die aktuelle globale Ausnahmesituation unterscheidet sich vom klassischen Verständnis eines politischen oder juridischen »Ausnahmezustands« und entlarvt nicht nur das Konzept der souveränen Entscheidung über den Ausnahmezustand als Illusion, sondern affiziert auch das Verständnis souveräner Macht als solcher. Die Versuche »souveräner Gesten« wie Sie Donald Trump, Boris Johnson oder Jair Bolsonaro an den Tag gelegt haben, erwiesen sich alsbald als lächerlich. Auch Aussagen des österreichischen Kanzlers Sebastian Kurz lassen sich in diesem Kontext strukturell entlarven. Giorgio Agambens nun abgeschlossenes Homo-Sacer-Projekt macht dagegen Kriterien sichtbar für die »destituierende Potenz« einer »kommenden Politik«, die jedoch nicht auf eine chronologisch künftige Zeit verweist, sonder im »Hier-und-Jetzt« wirksam wird.\r\n(Der Text erscheint als Anhang zu einer Einführung in die Begriffe und die Methodik des Agamben'schen Denkens, sowie ein affirmatives Verständnis seiner Hinweise zu einer \"kommenden Politik\" im Kontext des Homo-Sacer-Projekts.)","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Auszug aus: P. Zeillinger, Das Unvereinbare im Zentrum des Politischen. Zum politischen Potenzial von Agambens Homo-Sacer-Projekt, in: Martin Kirschner (Hg.), Subversiver Messianismus. Interdisziplinäre Agamben-Lektüren. Baden-Baden: Academia"},"translated_abstract":"Die aktuelle globale Ausnahmesituation unterscheidet sich vom klassischen Verständnis eines politischen oder juridischen »Ausnahmezustands« und entlarvt nicht nur das Konzept der souveränen Entscheidung über den Ausnahmezustand als Illusion, sondern affiziert auch das Verständnis souveräner Macht als solcher. Die Versuche »souveräner Gesten« wie Sie Donald Trump, Boris Johnson oder Jair Bolsonaro an den Tag gelegt haben, erwiesen sich alsbald als lächerlich. Auch Aussagen des österreichischen Kanzlers Sebastian Kurz lassen sich in diesem Kontext strukturell entlarven. Giorgio Agambens nun abgeschlossenes Homo-Sacer-Projekt macht dagegen Kriterien sichtbar für die »destituierende Potenz« einer »kommenden Politik«, die jedoch nicht auf eine chronologisch künftige Zeit verweist, sonder im »Hier-und-Jetzt« wirksam wird.\r\n(Der Text erscheint als Anhang zu einer Einführung in die Begriffe und die Methodik des Agamben'schen Denkens, sowie ein affirmatives Verständnis seiner Hinweise zu einer \"kommenden Politik\" im Kontext des Homo-Sacer-Projekts.)","internal_url":"https://www.academia.edu/43005606/Ad_Covid_19_Die_Bl%C3%B6%C3%9Fe_Nacktheit_Bl%C3%B6digkeit_des_Souver%C3%A4ns","translated_internal_url":"","created_at":"2020-05-11T02:46:43.442-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":3469147,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":65567080,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/65567080/thumbnails/1.jpg","file_name":"Zeillinger_Ad_Covid_19_Die_Bloße_des_Souverans_v28b.pdf","download_url":"https://www.academia.edu/attachments/65567080/download_file?st=MTczMjQxMzkwNyw4LjIyMi4yMDguMTQ2&st=MTczMjQxMzkwNiw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Ad_Covid_19_Die_Blosse_Nacktheit_Blodigke.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/65567080/Zeillinger_Ad_Covid_19_Die_Blo%C3%9Fe_des_Souverans_v28b-libre.pdf?1612126984=\u0026response-content-disposition=attachment%3B+filename%3DAd_Covid_19_Die_Blosse_Nacktheit_Blodigke.pdf\u0026Expires=1732417506\u0026Signature=ZWPG4gQNW8aG2-xUOW0ZkIDP3uEPcnQ-41iH9jC51z23~YigNenhN-YSMHa9g-eNFeVBhEkyidD5Se~zHgDg60pM6gzlFzMz4LILGTimIuFFx9gsZR~CwGuTktu7ivs4zJAIPV5bBko1K5BE--rR0pDvhJ-kAcUSDA8QMSnB9qOTEehlVH2NIB~QsUzxZFTU-fj8nq6gMrnAYyBhIlQxXugAylPomKqBOrq0lF3qCxBalZMmWpws9s98AFaiPSH7wcOY8FIbTmAbcY9aYgDPyUBidt0hnrtH3K6AYDGniAj-utLQzP5tG5vCS7yc3BOV4UebJ5fa-UAz9VX8FwMHhw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Ad_Covid_19_Die_Blöße_Nacktheit_Blödigkeit_des_Souveräns","translated_slug":"","page_count":7,"language":"de","content_type":"Work","owner":{"id":3469147,"first_name":"Peter","middle_initials":"A .","last_name":"Zeillinger","page_name":"PeterZeillinger","domain_name":"univie","created_at":"2013-03-12T18:31:17.650-07:00","display_name":"Peter A . 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Heidi Wilm / Artur R. Boelderl u.a.; 2021), 147-152." class="work-thumbnail" src="https://attachments.academia-assets.com/66661357/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/47706852/Schriftliche_Ko_rper_Schriftlichkeit_and_K%C3%B6rper_in_Ko_rperglossar_hg_v_Heidi_Wilm_Artur_R_Boelderl_u_a_2021_147_152">Schriftliche Körper / Schriftlichkeit & Körper, in: Körperglossar (hg.v. Heidi Wilm / Artur R. Boelderl u.a.; 2021), 147-152.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Schrift(lichkeit) ist zum einen stets an einen materiellen Körper gebunden und ist doch nicht ein...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Schrift(lichkeit) ist zum einen stets an einen materiellen Körper gebunden und ist doch nicht einfach mit diesem identisch. Dort, wo Schrift(lichkeit) nicht als Aufzeichnungsmedium verstanden wird, wird sie auch nicht mehr bloß »entziffert«, sondern muss daraufhin »gelesen« werden, was in ihrer Gestalt, ihrem schriftlichen Körper, »zum Ausdruck kommt«. <br />"Fragt man nach dem Verhältnis von Körper und Schriftlichkeit, so fällt zunächst auf, dass Schrift niemals einfach als Körper identifiziert werden kann und zugleich stets an einen Körper gebunden ist. Es gibt keinen Körper, der eindeutig als Schrift erkennbar wäre, sondern es bedarf stets einer - offensichtlich menschlichen - Leistung, »etwas« als Schrift wahrzunehmen. […] Zugleich gibt es keine Schrift ohne Bezug zu einem Körper, an dem oder in dem »Schriftlichkeit« zum Ausdruck kommt, Gestalt gewinnt." (147) <br />"Wenn der Körper jenen Gegenstand bezeichnet, der etwas zu sagen hätte (die Unsicherheit des Konjunktivs entspricht der Vulnerabilität des Körpers, zu einem Gegenstand reduziert zu werden), so meint Schriftlichkeit jene Lebensform des Körpers, der allein durch eine angemessene Lektüre, durch ein Einlassen auf das, was ihn zum Schrift-Körper macht, entsprochen werden kann. Auch der tote Körper spricht, wenn man ihn angemessen liest." (149)</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="8b6ccf3ed8d7bf7343251cbd71e3fa65" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":66661357,"asset_id":47706852,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/66661357/download_file?st=MTczMjQxMzkwNyw4LjIyMi4yMDguMTQ2&st=MTczMjQxMzkwNiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="47706852"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="47706852"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 47706852; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=47706852]").text(description); $(".js-view-count[data-work-id=47706852]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 47706852; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='47706852']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 47706852, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "8b6ccf3ed8d7bf7343251cbd71e3fa65" } } $('.js-work-strip[data-work-id=47706852]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":47706852,"title":"Schriftliche Körper / Schriftlichkeit \u0026 Körper, in: Körperglossar (hg.v. Heidi Wilm / Artur R. Boelderl u.a.; 2021), 147-152.","translated_title":"","metadata":{"abstract":"Schrift(lichkeit) ist zum einen stets an einen materiellen Körper gebunden und ist doch nicht einfach mit diesem identisch. Dort, wo Schrift(lichkeit) nicht als Aufzeichnungsmedium verstanden wird, wird sie auch nicht mehr bloß »entziffert«, sondern muss daraufhin »gelesen« werden, was in ihrer Gestalt, ihrem schriftlichen Körper, »zum Ausdruck kommt«.\r\n\"Fragt man nach dem Verhältnis von Körper und Schriftlichkeit, so fällt zunächst auf, dass Schrift niemals einfach als Körper identifiziert werden kann und zugleich stets an einen Körper gebunden ist. Es gibt keinen Körper, der eindeutig als Schrift erkennbar wäre, sondern es bedarf stets einer - offensichtlich menschlichen - Leistung, »etwas« als Schrift wahrzunehmen. […] Zugleich gibt es keine Schrift ohne Bezug zu einem Körper, an dem oder in dem »Schriftlichkeit« zum Ausdruck kommt, Gestalt gewinnt.\" (147)\r\n\"Wenn der Körper jenen Gegenstand bezeichnet, der etwas zu sagen hätte (die Unsicherheit des Konjunktivs entspricht der Vulnerabilität des Körpers, zu einem Gegenstand reduziert zu werden), so meint Schriftlichkeit jene Lebensform des Körpers, der allein durch eine angemessene Lektüre, durch ein Einlassen auf das, was ihn zum Schrift-Körper macht, entsprochen werden kann. Auch der tote Körper spricht, wenn man ihn angemessen liest.\" (149)"},"translated_abstract":"Schrift(lichkeit) ist zum einen stets an einen materiellen Körper gebunden und ist doch nicht einfach mit diesem identisch. Dort, wo Schrift(lichkeit) nicht als Aufzeichnungsmedium verstanden wird, wird sie auch nicht mehr bloß »entziffert«, sondern muss daraufhin »gelesen« werden, was in ihrer Gestalt, ihrem schriftlichen Körper, »zum Ausdruck kommt«.\r\n\"Fragt man nach dem Verhältnis von Körper und Schriftlichkeit, so fällt zunächst auf, dass Schrift niemals einfach als Körper identifiziert werden kann und zugleich stets an einen Körper gebunden ist. Es gibt keinen Körper, der eindeutig als Schrift erkennbar wäre, sondern es bedarf stets einer - offensichtlich menschlichen - Leistung, »etwas« als Schrift wahrzunehmen. […] Zugleich gibt es keine Schrift ohne Bezug zu einem Körper, an dem oder in dem »Schriftlichkeit« zum Ausdruck kommt, Gestalt gewinnt.\" (147)\r\n\"Wenn der Körper jenen Gegenstand bezeichnet, der etwas zu sagen hätte (die Unsicherheit des Konjunktivs entspricht der Vulnerabilität des Körpers, zu einem Gegenstand reduziert zu werden), so meint Schriftlichkeit jene Lebensform des Körpers, der allein durch eine angemessene Lektüre, durch ein Einlassen auf das, was ihn zum Schrift-Körper macht, entsprochen werden kann. Auch der tote Körper spricht, wenn man ihn angemessen liest.\" (149)","internal_url":"https://www.academia.edu/47706852/Schriftliche_Ko_rper_Schriftlichkeit_and_K%C3%B6rper_in_Ko_rperglossar_hg_v_Heidi_Wilm_Artur_R_Boelderl_u_a_2021_147_152","translated_internal_url":"","created_at":"2021-04-24T05:25:02.505-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":3469147,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":66661357,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/66661357/thumbnails/1.jpg","file_name":"Zeillinger_Schriftliche_Korper_in_Korperglossar_2021.pdf","download_url":"https://www.academia.edu/attachments/66661357/download_file?st=MTczMjQxMzkwNyw4LjIyMi4yMDguMTQ2&st=MTczMjQxMzkwNiw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Schriftliche_Ko_rper_Schriftlichkeit_and.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/66661357/Zeillinger_Schriftliche_Korper_in_Korperglossar_2021-libre.pdf?1619270173=\u0026response-content-disposition=attachment%3B+filename%3DSchriftliche_Ko_rper_Schriftlichkeit_and.pdf\u0026Expires=1732417506\u0026Signature=ZU5JlcU~laV8K-1-ob3GStT5MbLFEOMsud0vSUnKSiPfhTostwoyjiKeZS0jtP746LrXc7bPjo2-0qtRF38~o4V9EfSgA54KfKe2YszSfduiH0AZP~7HpxmRgl3qkXi~2MJb2d8zYRm3o112yoGVllfZqN3rpnyYcm3G3jya8Sef5ABitvVwAnEf7gepIvGlcwKFr2h-8NNlUg5zt7uRSieduZqRv4nvYXi1jDEtfjT2LQqnfZ1Mcq5uG-RHBiMCNz-oP3NjFEl~TMnpvOVSJOUjKfjhI77UE8TS3eKaXUcsVHEVid0DF7ThYsjRdUUKRsSCMa3JSzRVNh2SX~uSjA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Schriftliche_Ko_rper_Schriftlichkeit_and_Körper_in_Ko_rperglossar_hg_v_Heidi_Wilm_Artur_R_Boelderl_u_a_2021_147_152","translated_slug":"","page_count":11,"language":"de","content_type":"Work","owner":{"id":3469147,"first_name":"Peter","middle_initials":"A .","last_name":"Zeillinger","page_name":"PeterZeillinger","domain_name":"univie","created_at":"2013-03-12T18:31:17.650-07:00","display_name":"Peter A . 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Dr. Peter Zeillinger (Wien), 6./7. D...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Workshop an der Goethe-Universität Frankfurt mit Univ.-Lekt. Dr. Peter Zeillinger (Wien), 6./7. Dez. 2019. <br /> <br />Dekonstruktion, wie auch der Name Jacques Derrida, sind in den meisten geisteswissenschaftlichen Diskursen bekannt. Allerdings ist oft unklar worum es sich bei der Dekonstruktion handelt. Oftmals wurde sie mit einem Relativismus identifiziert, der dem Begriff der Wahrheit jeglichen Sinn abspräche. Doch ist das wirklich der Fall? Worum handelt es sich genau bei dem Verweis auf die Unmöglichkeit der Bestimmung eines Ursprungs und der Betonung der Bedeutung von Textualität? Was hat es mit Derridas berühmt gewordener Schreibweise von différance mit 'a' auf sich? Und worin liegt die politische, juridische und auch theologische Bedeutung der Dekonstruktion, die - außerhalb des deutschen Sprachraums - vielfach rezipiert wird? <br /> <br />Der Workshop greift insbesondere Derridas Verständnis von Textualität und der damit verbundenen Temporalität auf, um ihre Bedeutung für einen dekonstruktiven Zugang zur Hermeneutik sichtbar zu machen. Dies kann gerade im Kontext der drei monotheistischen Traditionen fruchtbar werden, für die autoritative Texte eine identitätskonstituierende Bedeutung haben. Kann die Dekonstruktion auf philosophische Weise den theologischen Sinn monotheistischer Offenbarung erhellen? Wäre über die bereits existierende dekonstruktive Lektüre jüdischer und christlicher Traditionen hinaus auch ein dekonstruktiver Zugang zur Botschaft des Koran denkbar? <br /> <br />An zwei Tagen sollen drei thematische Schwerpunkte in Angriff genommen werden: <br />- Philosophischer Einstieg: Einführung in Denken und Werk von Jacques Derrida <br />- Historische Bedeutung von Textualität: Der Übergang von Schrift als Aufzeichnung zu textueller Autorität im Alten Orient <br />- Dekonstruktion und monotheistische Texte: Das besondere Verständnis von Schriftlichkeit im Koran (ein Anwendungsversuch) <br /> <br />Dr. Zeillinger ist katholischer (Fundamental-)Theologe und Philosoph. Er hat über Jacques Derrida dissertiert und hält Vorlesungen und Seminare an den Instituten für Philosophie und Politikwissenschaft an der Universität Wien. Zudem ist er in der Theologischen Erwachsenenbildung tätig. Sein Arbeitsschwerpunkt liegt neben dem Denken Derridas vor allem auf den Konsequenzen der Ansätze von Emmanuel Levinas, Judith Butler, Michel Foucault, Alain Badiou und Giorgio Agamben. Hervorzuheben ist Dr. Zeillingers intensive Beschäftigung mit philologischen und historischen Forschungen (im Kontext der monotheistischen Traditionen), sowie seine enge Zusammenarbeit mit Experten der Bibel- und Koranwissenschaften (zuletzt mit Angelika Neuwirth). <br /> <br />Zielgruppe des Workshops sind in erster Linie Studierende und Lehrende Islamischer Studien, sowie Mitglieder des Graduiertenkollegs „Theologie als Wissenschaft“. Obwohl der Koran als Offenbarungsschrift im Mittelpunkt stehen wird, erhebt der Workshop einen interdisziplinären wie auch interreligiösen Anspruch. Ersteres wird mittels der Auseinandersetzung mit philologischen und philosophischen Texten gewährleistet und letzteres durch die dekonstruktive Erörterung der Performanz monotheistischer Offenbarungsschriften. <br /> <br />Der Workshop erfolgt in Zusammenarbeit mit dem von 'Gefis e.V.' organisierten Lesekreis 'History of Science, Hermeneutics and Linguistic Theory'. Die vor dem Workshop stattfindende Sitzung am 28.11.2019 wird sich daher mit Textausschnitten aus Derridas Werk 'Wie nicht sprechen. Verneinungen' widmen. Interessierte sind herzlich eingeladen auch an dieser Veranstaltung teilzunehmen. Peter Zeillinger wird allerdings hierbei nicht anwesend sein. <br />Christoph, Rogers, Tugrul Kurt, Sercan Üstündag (Vorbereitungsteam)</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="86c5b4ce9a222cec9378dcb877dfc835" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":61372663,"asset_id":41118141,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/61372663/download_file?st=MTczMjQxMzkwNyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="41118141"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="41118141"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 41118141; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=41118141]").text(description); $(".js-view-count[data-work-id=41118141]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 41118141; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='41118141']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 41118141, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "86c5b4ce9a222cec9378dcb877dfc835" } } $('.js-work-strip[data-work-id=41118141]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":41118141,"title":"Dekonstruktion, Textualität und das Verständnis des Koran (2-tägiger Workshop, Uni Frankfurt)","translated_title":"","metadata":{"abstract":"Workshop an der Goethe-Universität Frankfurt mit Univ.-Lekt. Dr. Peter Zeillinger (Wien), 6./7. Dez. 2019.\r\n\r\nDekonstruktion, wie auch der Name Jacques Derrida, sind in den meisten geisteswissenschaftlichen Diskursen bekannt. Allerdings ist oft unklar worum es sich bei der Dekonstruktion handelt. Oftmals wurde sie mit einem Relativismus identifiziert, der dem Begriff der Wahrheit jeglichen Sinn abspräche. Doch ist das wirklich der Fall? Worum handelt es sich genau bei dem Verweis auf die Unmöglichkeit der Bestimmung eines Ursprungs und der Betonung der Bedeutung von Textualität? Was hat es mit Derridas berühmt gewordener Schreibweise von différance mit 'a' auf sich? Und worin liegt die politische, juridische und auch theologische Bedeutung der Dekonstruktion, die - außerhalb des deutschen Sprachraums - vielfach rezipiert wird?\r\n\r\nDer Workshop greift insbesondere Derridas Verständnis von Textualität und der damit verbundenen Temporalität auf, um ihre Bedeutung für einen dekonstruktiven Zugang zur Hermeneutik sichtbar zu machen. Dies kann gerade im Kontext der drei monotheistischen Traditionen fruchtbar werden, für die autoritative Texte eine identitätskonstituierende Bedeutung haben. Kann die Dekonstruktion auf philosophische Weise den theologischen Sinn monotheistischer Offenbarung erhellen? Wäre über die bereits existierende dekonstruktive Lektüre jüdischer und christlicher Traditionen hinaus auch ein dekonstruktiver Zugang zur Botschaft des Koran denkbar? \r\n\r\nAn zwei Tagen sollen drei thematische Schwerpunkte in Angriff genommen werden:\r\n- Philosophischer Einstieg: Einführung in Denken und Werk von Jacques Derrida\r\n- Historische Bedeutung von Textualität: Der Übergang von Schrift als Aufzeichnung zu textueller Autorität im Alten Orient\r\n- Dekonstruktion und monotheistische Texte: Das besondere Verständnis von Schriftlichkeit im Koran (ein Anwendungsversuch)\r\n\r\nDr. Zeillinger ist katholischer (Fundamental-)Theologe und Philosoph. Er hat über Jacques Derrida dissertiert und hält Vorlesungen und Seminare an den Instituten für Philosophie und Politikwissenschaft an der Universität Wien. Zudem ist er in der Theologischen Erwachsenenbildung tätig. Sein Arbeitsschwerpunkt liegt neben dem Denken Derridas vor allem auf den Konsequenzen der Ansätze von Emmanuel Levinas, Judith Butler, Michel Foucault, Alain Badiou und Giorgio Agamben. Hervorzuheben ist Dr. Zeillingers intensive Beschäftigung mit philologischen und historischen Forschungen (im Kontext der monotheistischen Traditionen), sowie seine enge Zusammenarbeit mit Experten der Bibel- und Koranwissenschaften (zuletzt mit Angelika Neuwirth).\r\n\r\nZielgruppe des Workshops sind in erster Linie Studierende und Lehrende Islamischer Studien, sowie Mitglieder des Graduiertenkollegs „Theologie als Wissenschaft“. Obwohl der Koran als Offenbarungsschrift im Mittelpunkt stehen wird, erhebt der Workshop einen interdisziplinären wie auch interreligiösen Anspruch. Ersteres wird mittels der Auseinandersetzung mit philologischen und philosophischen Texten gewährleistet und letzteres durch die dekonstruktive Erörterung der Performanz monotheistischer Offenbarungsschriften. \r\n\r\nDer Workshop erfolgt in Zusammenarbeit mit dem von 'Gefis e.V.' organisierten Lesekreis 'History of Science, Hermeneutics and Linguistic Theory'. Die vor dem Workshop stattfindende Sitzung am 28.11.2019 wird sich daher mit Textausschnitten aus Derridas Werk 'Wie nicht sprechen. Verneinungen' widmen. Interessierte sind herzlich eingeladen auch an dieser Veranstaltung teilzunehmen. Peter Zeillinger wird allerdings hierbei nicht anwesend sein. \r\nChristoph, Rogers, Tugrul Kurt, Sercan Üstündag (Vorbereitungsteam)"},"translated_abstract":"Workshop an der Goethe-Universität Frankfurt mit Univ.-Lekt. Dr. Peter Zeillinger (Wien), 6./7. Dez. 2019.\r\n\r\nDekonstruktion, wie auch der Name Jacques Derrida, sind in den meisten geisteswissenschaftlichen Diskursen bekannt. Allerdings ist oft unklar worum es sich bei der Dekonstruktion handelt. Oftmals wurde sie mit einem Relativismus identifiziert, der dem Begriff der Wahrheit jeglichen Sinn abspräche. Doch ist das wirklich der Fall? Worum handelt es sich genau bei dem Verweis auf die Unmöglichkeit der Bestimmung eines Ursprungs und der Betonung der Bedeutung von Textualität? Was hat es mit Derridas berühmt gewordener Schreibweise von différance mit 'a' auf sich? Und worin liegt die politische, juridische und auch theologische Bedeutung der Dekonstruktion, die - außerhalb des deutschen Sprachraums - vielfach rezipiert wird?\r\n\r\nDer Workshop greift insbesondere Derridas Verständnis von Textualität und der damit verbundenen Temporalität auf, um ihre Bedeutung für einen dekonstruktiven Zugang zur Hermeneutik sichtbar zu machen. Dies kann gerade im Kontext der drei monotheistischen Traditionen fruchtbar werden, für die autoritative Texte eine identitätskonstituierende Bedeutung haben. Kann die Dekonstruktion auf philosophische Weise den theologischen Sinn monotheistischer Offenbarung erhellen? Wäre über die bereits existierende dekonstruktive Lektüre jüdischer und christlicher Traditionen hinaus auch ein dekonstruktiver Zugang zur Botschaft des Koran denkbar? \r\n\r\nAn zwei Tagen sollen drei thematische Schwerpunkte in Angriff genommen werden:\r\n- Philosophischer Einstieg: Einführung in Denken und Werk von Jacques Derrida\r\n- Historische Bedeutung von Textualität: Der Übergang von Schrift als Aufzeichnung zu textueller Autorität im Alten Orient\r\n- Dekonstruktion und monotheistische Texte: Das besondere Verständnis von Schriftlichkeit im Koran (ein Anwendungsversuch)\r\n\r\nDr. Zeillinger ist katholischer (Fundamental-)Theologe und Philosoph. Er hat über Jacques Derrida dissertiert und hält Vorlesungen und Seminare an den Instituten für Philosophie und Politikwissenschaft an der Universität Wien. Zudem ist er in der Theologischen Erwachsenenbildung tätig. Sein Arbeitsschwerpunkt liegt neben dem Denken Derridas vor allem auf den Konsequenzen der Ansätze von Emmanuel Levinas, Judith Butler, Michel Foucault, Alain Badiou und Giorgio Agamben. Hervorzuheben ist Dr. Zeillingers intensive Beschäftigung mit philologischen und historischen Forschungen (im Kontext der monotheistischen Traditionen), sowie seine enge Zusammenarbeit mit Experten der Bibel- und Koranwissenschaften (zuletzt mit Angelika Neuwirth).\r\n\r\nZielgruppe des Workshops sind in erster Linie Studierende und Lehrende Islamischer Studien, sowie Mitglieder des Graduiertenkollegs „Theologie als Wissenschaft“. Obwohl der Koran als Offenbarungsschrift im Mittelpunkt stehen wird, erhebt der Workshop einen interdisziplinären wie auch interreligiösen Anspruch. Ersteres wird mittels der Auseinandersetzung mit philologischen und philosophischen Texten gewährleistet und letzteres durch die dekonstruktive Erörterung der Performanz monotheistischer Offenbarungsschriften. \r\n\r\nDer Workshop erfolgt in Zusammenarbeit mit dem von 'Gefis e.V.' organisierten Lesekreis 'History of Science, Hermeneutics and Linguistic Theory'. Die vor dem Workshop stattfindende Sitzung am 28.11.2019 wird sich daher mit Textausschnitten aus Derridas Werk 'Wie nicht sprechen. Verneinungen' widmen. Interessierte sind herzlich eingeladen auch an dieser Veranstaltung teilzunehmen. 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Vorwort zur »Arbeitsperformance« von Alexandra Müller: »Sklavin. Don't Cry. Work!« (Forum Stadtpark Graz, 2007)." class="work-thumbnail" src="https://attachments.academia-assets.com/64270411/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/43943892/Keine_Kunst_Politik_ohne_K%C3%B6rper_Vorwort_zur_Arbeitsperformance_von_Alexandra_M%C3%BCller_Sklavin_Dont_Cry_Work_Forum_Stadtpark_Graz_2007_">Keine Kunst/Politik ohne Körper. Vorwort zur »Arbeitsperformance« von Alexandra Müller: »Sklavin. Don't Cry. Work!« (Forum Stadtpark Graz, 2007).</a></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c765e66e0d147c511788292be449eab1" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64270411,"asset_id":43943892,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64270411/download_file?st=MTczMjQxMzkwNyw4LjIyMi4yMDguMTQ2&st=MTczMjQxMzkwNiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43943892"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43943892"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43943892; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43943892]").text(description); $(".js-view-count[data-work-id=43943892]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43943892; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43943892']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 43943892, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "c765e66e0d147c511788292be449eab1" } } $('.js-work-strip[data-work-id=43943892]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43943892,"title":"Keine Kunst/Politik ohne Körper. Vorwort zur »Arbeitsperformance« von Alexandra Müller: »Sklavin. Don't Cry. Work!« (Forum Stadtpark Graz, 2007).","translated_title":"","metadata":{"grobid_abstract":"Diese Publikation wurde gefördert durch: iDas Land bm:uk\u003c Unternehmen kla3en über zu weni[J [Jute Bewerber und man[Jelnden Nachwuchs. Grund dafür ist auch, dass Studenten bei der Wahl ihres Studienfachs noch immer mehrheitlich ihren Nei[JUn[Jen fol3en statt den Jobaussichten. Jahrelan3 lautete die Maxime der Berufsberater: Lerne, was dir spae macht, denn nur üt dem, was dir spae macht, kannst du wirklich [Jut sein. Das ist wahraber nur zur Hälfte. Erstens macht Arbeitslosi[Jkeit noch weni[Jer spae. zweitens bele[Jen Studirn, dass sich nur ein Bruchteil der Studienanf än3er ausreichend informiert. Wirtschaftswoche 15. or. 2007, Nr. 3 Die DON'T C RY. WORK! FMBH steht Ihnen eine Woche rund um die Uhr zur VerfütJun3: Als persönliche Sklavin. Jeden Ta3, Arbeit[Jeber für Arbeit3eber wird sie aUen Anweisun3en fol3en und sich jedem Bedürfniss anpassen. Und das Beste: Sie wird es mit Be3eisterun3 tun. Flexibel, zuverlässiß und überzeu3t erfüllt sie jede Au:fuabe -aus3enommen sexuelle Dienste. Ihre persönliche sldavin verlan3t keinen Lohn, alles, was sie braucht, ist Nahrunß. Sind Sie mit ihren Leistunßen zufrieden, dürfen Sie sie belohnen. Sind Sie es nicht: bestrafen Sie Ihre Sklavinsolan.ße Sie sie nicht beschädißen. Die DON'T CRY. WORK! FMBH kann unein3eschränkt ein3esetzt werden, die maximale Nutzun[Jsdauer pro Arbeit3eber beschränkt sich jedoch auf 20 Stunden am Stück. Reservieren Sie telefonisch oder persönlich Ihre persönliche S)davin im GOLD -Forum Stadtpark und nutzen. Sie den DON'T CRY. WORK! Homeservice: Hinterlassen Sie Ort, Zeit und Arbeit und Sie werden zuverlässi3en Besuch erhalten. DON'T CRY. WORK! FMBH Sie haben es sich verdient. 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Zeillinger, Nachträgliches Denken. Skizze eines philosophisch-theologischen Aufbruchs im Ausgang von Jacques Derrida (Münster: Lit, 2002)" class="work-thumbnail" src="https://attachments.academia-assets.com/56817937/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/19083417/P_Zeillinger_Nachtr%C3%A4gliches_Denken_Skizze_eines_philosophisch_theologischen_Aufbruchs_im_Ausgang_von_Jacques_Derrida_M%C3%BCnster_Lit_2002_">P. Zeillinger, Nachträgliches Denken. Skizze eines philosophisch-theologischen Aufbruchs im Ausgang von Jacques Derrida (Münster: Lit, 2002)</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Der Hauptteil des Buches zeichnet in einem chronologischen Close-Reading die Entwicklung des Derr...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Der Hauptteil des Buches zeichnet in einem chronologischen Close-Reading die Entwicklung des Derridaschen Werkes und die Bedeutung seiner zentralen Termini – différance, Spur, Schrift – nach. Zugleich wird dabei die performative Struktur seines Denkens und Schreibens aufgedeckt, die für das Verständnis unverzichtbar sind: die Nachträglichkeit der Einführung des Terminus »différance«, die Bedeutung des »donc« und des »vielleicht«, des Sich-selbst-riskierens-im-Nichts-Sagen-Wollen sowie der Rede vom »Unmöglichen« im Kontext von Gerechtigkeit und Politik.<br />Eingebettet sind diese Lektüren in den Horizont einer notwendigen Neubestimmung der Grundlagen und Möglichkeiten (fundamental-)theologischen Sprechens.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="931893064006c7fe55fddcdae3c51621" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56817937,"asset_id":19083417,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56817937/download_file?st=MTczMjQxMzkwNyw4LjIyMi4yMDguMTQ2&st=MTczMjQxMzkwNiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="19083417"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="19083417"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 19083417; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=19083417]").text(description); $(".js-view-count[data-work-id=19083417]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 19083417; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='19083417']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 19083417, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "931893064006c7fe55fddcdae3c51621" } } $('.js-work-strip[data-work-id=19083417]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":19083417,"title":"P. 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Die politische Bedeutung des biblischen Exodus, der historisch nicht stattgefunden hat" class="work-thumbnail" src="https://attachments.academia-assets.com/58740094/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/38660646/VO_Auszug_ins_Reale_Die_politische_Bedeutung_des_biblischen_Exodus_der_historisch_nicht_stattgefunden_hat">VO Auszug ins Reale. Die politische Bedeutung des biblischen Exodus, der historisch nicht stattgefunden hat</a></div><div class="wp-workCard_item"><span>publ.: in: Kurt Appel / Carl Raschke (Ed.), The Crisis of Representation. Göttingen 2018 (Interdisciplinary Journal for Religion and Transformation 7), 212-282. - forthcoming: in: ZAR Zeitschrift für altorientalische und biblische Rechtsgeschichte 25 (2019).</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Vorlesung am 3.4.2019 im Rahmen der Ringvorlesung "Religionsphilosophie heute" (Institut für Phil...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Vorlesung am 3.4.2019 im Rahmen der Ringvorlesung "Religionsphilosophie heute" (Institut für Philosophie, Universität Wien, SoSem 2019)<br />Wissenschaftliche Organisation: Michael Staudigl und Esther Ramharter</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6e9617b43bb74a9383de35a7c63cfedb" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58740094,"asset_id":38660646,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58740094/download_file?st=MTczMjQxMzkwNyw4LjIyMi4yMDguMTQ2&st=MTczMjQxMzkwNiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38660646"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38660646"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38660646; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38660646]").text(description); $(".js-view-count[data-work-id=38660646]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38660646; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38660646']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 38660646, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "6e9617b43bb74a9383de35a7c63cfedb" } } $('.js-work-strip[data-work-id=38660646]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38660646,"title":"VO Auszug ins Reale. 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Zur politischen Bedeutung des biblischen Exodus, der historisch nicht stattgefunden hat" class="work-thumbnail" src="https://attachments.academia-assets.com/58202769/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/37285183/Repr%C3%A4sentation_einer_Leerstelle_oder_Auszug_ins_Reale_Zur_politischen_Bedeutung_des_biblischen_Exodus_der_historisch_nicht_stattgefunden_hat">Repräsentation einer Leerstelle, oder: Auszug ins Reale. Zur politischen Bedeutung des biblischen Exodus, der historisch nicht stattgefunden hat</a></div><div class="wp-workCard_item"><span>Kurt Appel / Carl Raschke (Ed.), The Crisis of Representation. Göttingen 2018 (Interdisciplinary Journal for Religion and Transformation 7).</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The article reads the invention of the Exodus-Narrative in its historical context of the religiou...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The article reads the invention of the Exodus-Narrative in its historical context of the religious and political system of the Ancient Near East. It reconstructs the revolutionary different approach to political power and theological foundation in the development of the Mose- and Exodus-Narrative and its innerbiblical Fortschreibung. For this development it is most decisive that the Exodus-Narrative is not based on a historical migration-movement "from point A to point B", but on a historical confrontation with the political powers at that time. The foundation of a strict monotheistic understanding of theology and the invention of “textual authority” that diverged from the status of scripture in the Ancient Near East and which can be reconstructed through the structure of the Exodus-Narrative and its canonical form as the Tora of Mose, has laid the foundation for the identity of Israel and the basis for the three Monotheistic Religions. The article's argument is strictly developed in correspondence with contemporary exegetical and historical research (esp. E. Otto and Chr. Dohmen) and is brought together with contemporary accounts to political thought from poststructuralist and deconstructive philosophers like Derrida, Levinas, Badiou and Agamben. The outcome of this study is articulated as a contribution to an affirmative reading of the so-called »crisis of representation«.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a1f179fea7efb8f8b3f17131a2e92979" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58202769,"asset_id":37285183,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58202769/download_file?st=MTczMjQxMzkwNyw4LjIyMi4yMDguMTQ2&st=MTczMjQxMzkwNiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37285183"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37285183"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37285183; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37285183]").text(description); $(".js-view-count[data-work-id=37285183]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37285183; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37285183']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 37285183, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "a1f179fea7efb8f8b3f17131a2e92979" } } $('.js-work-strip[data-work-id=37285183]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37285183,"title":"Repräsentation einer Leerstelle, oder: Auszug ins Reale. 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Grammatologie, différance und die Kluft der Spur (Manuskript)" class="work-thumbnail" src="https://attachments.academia-assets.com/56869228/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/35322184/Zur_Textualit%C3%A4t_von_Geschichte_Grammatologie_diff%C3%A9rance_und_die_Kluft_der_Spur_Manuskript_">Zur Textualität von Geschichte. Grammatologie, différance und die Kluft der Spur (Manuskript)</a></div><div class="wp-workCard_item"><span>Vortrag auf der Derrida-Tagung "Zur Aktualität der Dekonstruktion. 50 Jahre Derridas »Grammatologie«", organisiert vom Critical Theories Network am Institut für Philosophie der Universität Wien (1. Dez. 2017).</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Der Vortrag zeichnet Derridas »Entdeckung« der différance mit a nach, die dieser erst nachträglic...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Der Vortrag zeichnet Derridas »Entdeckung« der différance mit a nach, die dieser erst nachträglich in bereits publizierte Texte eingetragen hatte, um damit (auf performative Weise) die besondere Performativität, die mit dem Verständnis von Textualität - im Unterschied zur Schrift als Aufzeichnungsmedium - verbunden ist, lesbar werden zu lassen. Eng damit verbunden sind auch auch andere performative Gesten in Derridas Werk: insbesondere das Sprechen im Modus der Nachträglichkeit, die mit dem frz. "donc" ausgedrückt wird, sowie der temporale Modus des futur antérieur bzw. des deutschen "viel-leicht" ("es kann sehr leicht sein, dass …"), die vor allem Derridas politische und politik-relevante Texte prägen.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="3dcb086c567f4d155e78dd8e70ce1398" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56869228,"asset_id":35322184,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56869228/download_file?st=MTczMjQxMzkwNyw4LjIyMi4yMDguMTQ2&st=MTczMjQxMzkwNiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="35322184"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="35322184"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 35322184; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=35322184]").text(description); $(".js-view-count[data-work-id=35322184]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 35322184; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='35322184']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 35322184, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "3dcb086c567f4d155e78dd8e70ce1398" } } $('.js-work-strip[data-work-id=35322184]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":35322184,"title":"Zur Textualität von Geschichte. 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Zeitgenössische Philosophie, die Rede von Gott und das Sprechen der Bibel, in: SaThZ 21.1 (2017), 25-101" class="work-thumbnail" src="https://attachments.academia-assets.com/56602444/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/36668320/Offenbarung_als_Ereignis_Zeitgen%C3%B6ssische_Philosophie_die_Rede_von_Gott_und_das_Sprechen_der_Bibel_in_SaThZ_21_1_2017_25_101">Offenbarung als Ereignis. Zeitgenössische Philosophie, die Rede von Gott und das Sprechen der Bibel, in: SaThZ 21.1 (2017), 25-101</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Der Beitrag bietet zunächst eine ausführliche genealogische Nachzeichnung des philosophischen Ere...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Der Beitrag bietet zunächst eine ausführliche genealogische Nachzeichnung des philosophischen Ereignis-Verständnisses beim späten Heidegger, in der Entfaltung des Werks von Emmanuel Levinas (insbes. im Konzept der Spur und der Alterität), sowie in den temporalen und politischen Konzepten bei Alain Badiou und Jacques Derrida. Vor diesem Hintergrund wird gezeigt, inwiefern diese philosophischen Analysen der Struktur von "Ereignis" geeignet sind, das monotheistische Verständnis von "Offenbarung" anhand der geschichtlich gewachsenen Eigenart der performativen Textualität der monotheistischen Schriften zu beschreiben und damit einen historischen Zugang und ein textuelles Kriterium für die nachträglichen spekulativen Zugänge zum Offenbarungsverständnis in den verschiedenen Systematischen Theologien zu gewinnen.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="732039a1a9d522c353a5196dcfcafe70" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56602444,"asset_id":36668320,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56602444/download_file?st=MTczMjQxMzkwNyw4LjIyMi4yMDguMTQ2&st=MTczMjQxMzkwNiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36668320"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36668320"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36668320; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36668320]").text(description); $(".js-view-count[data-work-id=36668320]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36668320; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36668320']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 36668320, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "732039a1a9d522c353a5196dcfcafe70" } } $('.js-work-strip[data-work-id=36668320]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":36668320,"title":"Offenbarung als Ereignis. Zeitgenössische Philosophie, die Rede von Gott und das Sprechen der Bibel, in: SaThZ 21.1 (2017), 25-101","translated_title":"","metadata":{"abstract":"Der Beitrag bietet zunächst eine ausführliche genealogische Nachzeichnung des philosophischen Ereignis-Verständnisses beim späten Heidegger, in der Entfaltung des Werks von Emmanuel Levinas (insbes. im Konzept der Spur und der Alterität), sowie in den temporalen und politischen Konzepten bei Alain Badiou und Jacques Derrida. Vor diesem Hintergrund wird gezeigt, inwiefern diese philosophischen Analysen der Struktur von \"Ereignis\" geeignet sind, das monotheistische Verständnis von \"Offenbarung\" anhand der geschichtlich gewachsenen Eigenart der performativen Textualität der monotheistischen Schriften zu beschreiben und damit einen historischen Zugang und ein textuelles Kriterium für die nachträglichen spekulativen Zugänge zum Offenbarungsverständnis in den verschiedenen Systematischen Theologien zu gewinnen."},"translated_abstract":"Der Beitrag bietet zunächst eine ausführliche genealogische Nachzeichnung des philosophischen Ereignis-Verständnisses beim späten Heidegger, in der Entfaltung des Werks von Emmanuel Levinas (insbes. im Konzept der Spur und der Alterität), sowie in den temporalen und politischen Konzepten bei Alain Badiou und Jacques Derrida. 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Oktober 2018 im Rahmen des »Kritischen Oktober« der ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Publizierter Auszug aus einer Predigt am 14. Oktober 2018 im Rahmen des »Kritischen Oktober« der Gemeinde der Erlöserkirche in Wien 23. Auf der Basis aktueller Forschungen zum Koran und zum frühen Islam - insbesondere im Werk von Angelika Neuwirth und ihrer Rezeption in der gegenwärtigen muslimischen Koranwissenschaft - werden die Grundstrukturen der koranischen Offenbarung als "gemeinsame Botschaft" in Islam und Christentum vorgestellt. Nicht eine "Abkünftigkeit" oder eine "gemeinsame Substanz" wird dabei behauptet, sondern ein gemeinsamer "Inhalt" der Botschaft, auf dem ein künftiges selbstkritisches Gespräch der damit verbundenen Traditionen aufbauen könnte.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="45fcfbb2fce0981abd5ee8c69f119bac" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57938165,"asset_id":37924070,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57938165/download_file?st=MTczMjQxMzkwNyw4LjIyMi4yMDguMTQ2&st=MTczMjQxMzkwNyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37924070"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37924070"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37924070; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37924070]").text(description); $(".js-view-count[data-work-id=37924070]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37924070; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37924070']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 37924070, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "45fcfbb2fce0981abd5ee8c69f119bac" } } $('.js-work-strip[data-work-id=37924070]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37924070,"title":"Das Gemeinsame in Islam und Christentum","translated_title":"","metadata":{"abstract":"Publizierter Auszug aus einer Predigt am 14. Oktober 2018 im Rahmen des »Kritischen Oktober« der Gemeinde der Erlöserkirche in Wien 23. Auf der Basis aktueller Forschungen zum Koran und zum frühen Islam - insbesondere im Werk von Angelika Neuwirth und ihrer Rezeption in der gegenwärtigen muslimischen Koranwissenschaft - werden die Grundstrukturen der koranischen Offenbarung als \"gemeinsame Botschaft\" in Islam und Christentum vorgestellt. Nicht eine \"Abkünftigkeit\" oder eine \"gemeinsame Substanz\" wird dabei behauptet, sondern ein gemeinsamer \"Inhalt\" der Botschaft, auf dem ein künftiges selbstkritisches Gespräch der damit verbundenen Traditionen aufbauen könnte.","publication_name":"erschienen in: theologie aktuell 34.3 (2018-19), 10-15."},"translated_abstract":"Publizierter Auszug aus einer Predigt am 14. Oktober 2018 im Rahmen des »Kritischen Oktober« der Gemeinde der Erlöserkirche in Wien 23. Auf der Basis aktueller Forschungen zum Koran und zum frühen Islam - insbesondere im Werk von Angelika Neuwirth und ihrer Rezeption in der gegenwärtigen muslimischen Koranwissenschaft - werden die Grundstrukturen der koranischen Offenbarung als \"gemeinsame Botschaft\" in Islam und Christentum vorgestellt. 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Zur Geschichte und Bedeutung des Asyls (Vortrag auf der Tagung »Flucht & Asyl«, Universität Wien, 22. April 2016)." class="work-thumbnail" src="https://attachments.academia-assets.com/46125457/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/25769559/Recht_gegen%C3%BCber_dem_herrschenden_Recht_Zur_Geschichte_und_Bedeutung_des_Asyls_Vortrag_auf_der_Tagung_Flucht_and_Asyl_Universit%C3%A4t_Wien_22_April_2016_">Recht gegenüber dem (herrschenden) Recht. Zur Geschichte und Bedeutung des Asyls (Vortrag auf der Tagung »Flucht & Asyl«, Universität Wien, 22. April 2016).</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Vor dem Hintergrund der im Abendland nicht erst jetzt geführten Debatte um die Gestaltung des Asy...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Vor dem Hintergrund der im Abendland nicht erst jetzt geführten Debatte um die Gestaltung des Asylrechts analysiert der Vortrag in einem archäologischen Rückgang die Herkunft und die Bedeutung des Phänomens der »Asyl-Flucht« in der abendländischen Geschichte. Dabei zeigt sich, dass das Asyl-Phänomen - von dem nicht sinnvoll gesagt werden kann, dass es jemals "erfunden" oder "eingeführt" wurde - nicht nur älter ist als seine Entfaltung in einem "Asylrecht", sondern gegenüber der jeweils herrschenden Rechtspraxis den Charakter einer Art "Berufung" darstellt - einer Berufung auf geteilte Überzeugungen, die von den Asylsuchenden in ihrer konkreten Situation gegenüber der herrschenden Ordnung eingeklagt werden.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="28e9a266470f59ce21ead67d89df9234" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":46125457,"asset_id":25769559,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/46125457/download_file?st=MTczMjQxMzkwNyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="25769559"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="25769559"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 25769559; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=25769559]").text(description); $(".js-view-count[data-work-id=25769559]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 25769559; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='25769559']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 25769559, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "28e9a266470f59ce21ead67d89df9234" } } $('.js-work-strip[data-work-id=25769559]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":25769559,"title":"Recht gegenüber dem (herrschenden) Recht. 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Dabei zeigt sich, dass das Asyl-Phänomen - von dem nicht sinnvoll gesagt werden kann, dass es jemals \"erfunden\" oder \"eingeführt\" wurde - nicht nur älter ist als seine Entfaltung in einem \"Asylrecht\", sondern gegenüber der jeweils herrschenden Rechtspraxis den Charakter einer Art \"Berufung\" darstellt - einer Berufung auf geteilte Überzeugungen, die von den Asylsuchenden in ihrer konkreten Situation gegenüber der herrschenden Ordnung eingeklagt werden."},"translated_abstract":"Vor dem Hintergrund der im Abendland nicht erst jetzt geführten Debatte um die Gestaltung des Asylrechts analysiert der Vortrag in einem archäologischen Rückgang die Herkunft und die Bedeutung des Phänomens der »Asyl-Flucht« in der abendländischen Geschichte. Dabei zeigt sich, dass das Asyl-Phänomen - von dem nicht sinnvoll gesagt werden kann, dass es jemals \"erfunden\" oder \"eingeführt\" wurde - nicht nur älter ist als seine Entfaltung in einem \"Asylrecht\", sondern gegenüber der jeweils herrschenden Rechtspraxis den Charakter einer Art \"Berufung\" darstellt - einer Berufung auf geteilte Überzeugungen, die von den Asylsuchenden in ihrer konkreten Situation gegenüber der herrschenden Ordnung eingeklagt werden.","internal_url":"https://www.academia.edu/25769559/Recht_gegen%C3%BCber_dem_herrschenden_Recht_Zur_Geschichte_und_Bedeutung_des_Asyls_Vortrag_auf_der_Tagung_Flucht_and_Asyl_Universit%C3%A4t_Wien_22_April_2016_","translated_internal_url":"","created_at":"2016-06-01T02:58:15.523-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":3469147,"coauthors_can_edit":true,"document_type":"draft","co_author_tags":[],"downloadable_attachments":[{"id":46125457,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/46125457/thumbnails/1.jpg","file_name":"Zeillinger_-_Recht_gegenuber_dem_herrschenden_Recht_Asyl-Tagung_160422_v06.pdf","download_url":"https://www.academia.edu/attachments/46125457/download_file?st=MTczMjQxMzkwNyw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Recht_gegenuber_dem_herrschenden_Recht_Z.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/46125457/Zeillinger_-_Recht_gegenuber_dem_herrschenden_Recht_Asyl-Tagung_160422_v06-libre.pdf?1464774465=\u0026response-content-disposition=attachment%3B+filename%3DRecht_gegenuber_dem_herrschenden_Recht_Z.pdf\u0026Expires=1732417507\u0026Signature=e54LcpPnOaw0~sC9kgqaaEBZKUiVUwkwAT6qyy3Ata8fRqDxHz2zGLLTD1o-pfoFNF91~IeoPiyKPqwX-rGpGderbsU6q1wALRlblYz44j18dQuyaQQtnUk5tbGxU8-8fX8RQWvBOednpDhA~S7F4AmkvfLf5Ojdk0rsg2550UGkjk~OYBdrqlIcwm8exB53iAcGh8FIvrd5KRR6qqXFRBXFKUKrK2R7i0~k1l-u3o4SwBHT1zS57EoQ-xxefqa7SYcraXWxy~Givb~GXF7F1MxMKZ0BIMFuIomYNp42WoPdZd2Vk3SBelQVJuCltDNQ~9nrGYGaJpeiIUhLKA1nHQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Recht_gegenüber_dem_herrschenden_Recht_Zur_Geschichte_und_Bedeutung_des_Asyls_Vortrag_auf_der_Tagung_Flucht_and_Asyl_Universität_Wien_22_April_2016_","translated_slug":"","page_count":12,"language":"de","content_type":"Work","owner":{"id":3469147,"first_name":"Peter","middle_initials":"A .","last_name":"Zeillinger","page_name":"PeterZeillinger","domain_name":"univie","created_at":"2013-03-12T18:31:17.650-07:00","display_name":"Peter A . 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Jacques Derrida über die Zukunft von Demokratie, Freiheit, Souveränität und die Spuren künftigen Überlebens" class="work-thumbnail" src="https://attachments.academia-assets.com/56766818/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/36815969/Demokratische_Schurken_Jacques_Derrida_%C3%BCber_die_Zukunft_von_Demokratie_Freiheit_Souver%C3%A4nit%C3%A4t_und_die_Spuren_k%C3%BCnftigen_%C3%9Cberlebens">Demokratische Schurken. Jacques Derrida über die Zukunft von Demokratie, Freiheit, Souveränität und die Spuren künftigen Überlebens</a></div><div class="wp-workCard_item"><span>erschienen in der Wochenzeitung: Die Furche (1. Jänner 2004), 13.</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Jacques Derridas Verständnis von Dekonstruktion und Demokratie erschließt mit der Temporalität de...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Jacques Derridas Verständnis von Dekonstruktion und Demokratie erschließt mit der Temporalität des Futur antérieur (Futur II) ein Kriterium politischen Handelns, das es erlaubt auch scheinbar "demokratische Politik" dort zu entlarven, wo sie unbemerkt bereits begonnen hat sich selbst, d.h. die demokratische Öffnung als Überwindung klassischer Souveränität, außer Kraft zu setzen. Derridas Verständnis einer "democratie à-venir", einer Demokratie-im-Kommen, bezeichnet somit keineswegs eine Verzögerung und einen ewigen Aufschub, sondern formuliert ein Kriterium, inwiefern die Zukunft schon-jetzt das Handeln und seine Institutionen zu bestimmen vermag. "Demokratie ist für Derrida die einzige Verfassungsform, die aus sich selbst heraus jeder Ideologisierung Widerstand leistet und so auch die noch unabgegoltenen Möglichkeiten ausstehender Zukunft selbstkritisch offenhält."</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1aea2c3f70f7ddfd14398f041bda9241" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56766818,"asset_id":36815969,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56766818/download_file?st=MTczMjQxMzkwNyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36815969"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36815969"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36815969; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36815969]").text(description); $(".js-view-count[data-work-id=36815969]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36815969; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36815969']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 36815969, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "1aea2c3f70f7ddfd14398f041bda9241" } } $('.js-work-strip[data-work-id=36815969]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":36815969,"title":"Demokratische Schurken. Jacques Derrida über die Zukunft von Demokratie, Freiheit, Souveränität und die Spuren künftigen Überlebens","translated_title":"","metadata":{"abstract":"Jacques Derridas Verständnis von Dekonstruktion und Demokratie erschließt mit der Temporalität des Futur antérieur (Futur II) ein Kriterium politischen Handelns, das es erlaubt auch scheinbar \"demokratische Politik\" dort zu entlarven, wo sie unbemerkt bereits begonnen hat sich selbst, d.h. die demokratische Öffnung als Überwindung klassischer Souveränität, außer Kraft zu setzen. Derridas Verständnis einer \"democratie à-venir\", einer Demokratie-im-Kommen, bezeichnet somit keineswegs eine Verzögerung und einen ewigen Aufschub, sondern formuliert ein Kriterium, inwiefern die Zukunft schon-jetzt das Handeln und seine Institutionen zu bestimmen vermag. \"Demokratie ist für Derrida die einzige Verfassungsform, die aus sich selbst heraus jeder Ideologisierung Widerstand leistet und so auch die noch unabgegoltenen Möglichkeiten ausstehender Zukunft selbstkritisch offenhält.\"","publication_name":"erschienen in der Wochenzeitung: Die Furche (1. Jänner 2004), 13."},"translated_abstract":"Jacques Derridas Verständnis von Dekonstruktion und Demokratie erschließt mit der Temporalität des Futur antérieur (Futur II) ein Kriterium politischen Handelns, das es erlaubt auch scheinbar \"demokratische Politik\" dort zu entlarven, wo sie unbemerkt bereits begonnen hat sich selbst, d.h. die demokratische Öffnung als Überwindung klassischer Souveränität, außer Kraft zu setzen. 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Europa und die politischen Konsequenzen des Denkens von Jacques Derrida" class="work-thumbnail" src="https://attachments.academia-assets.com/56853977/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/36902215/_Kriterien_f%C3%BCr_Recht_und_Gerechtigkeit_Europa_und_die_politischen_Konsequenzen_des_Denkens_von_Jacques_Derrida">»Kriterien« für Recht und Gerechtigkeit. Europa und die politischen Konsequenzen des Denkens von Jacques Derrida</a></div><div class="wp-workCard_item"><span>erschienen in: Ethica. Jahrbuch des Instituts für Religion und Frieden (2003), 61-69.</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Was hält Europa zusammen? Worin besteht die Identität Europas? Aus Anlass der gemeinsamen Europa-...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Was hält Europa zusammen? Worin besteht die Identität Europas? Aus Anlass der gemeinsamen Europa-Initiative von Jacques Derrida und Jürgen Habermas im Jahr 2003 fasst der Beitrag einige der Texte Jacques Derridas zusammen, in denen dieser politische Konsequenzen aus dem Denken der Dekonstruktion gezogen hat. Insbesondere der nach dem Fall der Mauer im Mai 1990 in Turin gehaltene Vortrag "Das andere Kap" zur Identität Europas sowie der wenige Monate zuvor an der New Yorker Cardozo Law School gehaltene Vortrag "Gesetzeskraft" lassen Kriterien und praktische Konsequenzen für ein dekonstruktives Verständnis von Recht, Gerechtigkeit und politischer Identität erkennen, die die Ideologie souveräner Herrschaft und und unhinterfragbarer Identitätskonstruktionen überwinden. Diese Kriterien für Recht und Gerechtigkeit, Identität und politisches Handeln sind dabei mit der spezifischen Temporalität des Futur antérieur verbunden, in der die Zukunft (das Kommende) und der alteritär Andere/Fremde "schon hier und jetzt" die Entscheidungen und das eigene Selbstverständnis bestimmen und Identität daher nicht ohne eine Berücksichtigung der Alteritätsbeziehung zu haben ist.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e0975b8033c88d1ad38719ec9a36b184" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56853977,"asset_id":36902215,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56853977/download_file?st=MTczMjQxMzkwNyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36902215"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36902215"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36902215; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36902215]").text(description); $(".js-view-count[data-work-id=36902215]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36902215; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36902215']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 36902215, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "e0975b8033c88d1ad38719ec9a36b184" } } $('.js-work-strip[data-work-id=36902215]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":36902215,"title":"»Kriterien« für Recht und Gerechtigkeit. Europa und die politischen Konsequenzen des Denkens von Jacques Derrida","translated_title":"","metadata":{"abstract":"Was hält Europa zusammen? Worin besteht die Identität Europas? Aus Anlass der gemeinsamen Europa-Initiative von Jacques Derrida und Jürgen Habermas im Jahr 2003 fasst der Beitrag einige der Texte Jacques Derridas zusammen, in denen dieser politische Konsequenzen aus dem Denken der Dekonstruktion gezogen hat. Insbesondere der nach dem Fall der Mauer im Mai 1990 in Turin gehaltene Vortrag \"Das andere Kap\" zur Identität Europas sowie der wenige Monate zuvor an der New Yorker Cardozo Law School gehaltene Vortrag \"Gesetzeskraft\" lassen Kriterien und praktische Konsequenzen für ein dekonstruktives Verständnis von Recht, Gerechtigkeit und politischer Identität erkennen, die die Ideologie souveräner Herrschaft und und unhinterfragbarer Identitätskonstruktionen überwinden. Diese Kriterien für Recht und Gerechtigkeit, Identität und politisches Handeln sind dabei mit der spezifischen Temporalität des Futur antérieur verbunden, in der die Zukunft (das Kommende) und der alteritär Andere/Fremde \"schon hier und jetzt\" die Entscheidungen und das eigene Selbstverständnis bestimmen und Identität daher nicht ohne eine Berücksichtigung der Alteritätsbeziehung zu haben ist.","publication_name":"erschienen in: Ethica. Jahrbuch des Instituts für Religion und Frieden (2003), 61-69."},"translated_abstract":"Was hält Europa zusammen? Worin besteht die Identität Europas? Aus Anlass der gemeinsamen Europa-Initiative von Jacques Derrida und Jürgen Habermas im Jahr 2003 fasst der Beitrag einige der Texte Jacques Derridas zusammen, in denen dieser politische Konsequenzen aus dem Denken der Dekonstruktion gezogen hat. Insbesondere der nach dem Fall der Mauer im Mai 1990 in Turin gehaltene Vortrag \"Das andere Kap\" zur Identität Europas sowie der wenige Monate zuvor an der New Yorker Cardozo Law School gehaltene Vortrag \"Gesetzeskraft\" lassen Kriterien und praktische Konsequenzen für ein dekonstruktives Verständnis von Recht, Gerechtigkeit und politischer Identität erkennen, die die Ideologie souveräner Herrschaft und und unhinterfragbarer Identitätskonstruktionen überwinden. Diese Kriterien für Recht und Gerechtigkeit, Identität und politisches Handeln sind dabei mit der spezifischen Temporalität des Futur antérieur verbunden, in der die Zukunft (das Kommende) und der alteritär Andere/Fremde \"schon hier und jetzt\" die Entscheidungen und das eigene Selbstverständnis bestimmen und Identität daher nicht ohne eine Berücksichtigung der Alteritätsbeziehung zu haben ist.","internal_url":"https://www.academia.edu/36902215/_Kriterien_f%C3%BCr_Recht_und_Gerechtigkeit_Europa_und_die_politischen_Konsequenzen_des_Denkens_von_Jacques_Derrida","translated_internal_url":"","created_at":"2018-06-23T07:51:19.906-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":3469147,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":56853977,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/56853977/thumbnails/1.jpg","file_name":"Zeillinger_-_Recht_und_Gerechtigkeit._Derrida_und_Europa_-_in_Ethica_2003__61-69.pdf","download_url":"https://www.academia.edu/attachments/56853977/download_file?st=MTczMjQxMzkwNyw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Kriterien_fur_Recht_und_Gerechtigkeit_E.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/56853977/Zeillinger_-_Recht_und_Gerechtigkeit._Derrida_und_Europa_-_in_Ethica_2003__61-69-libre.pdf?1529765808=\u0026response-content-disposition=attachment%3B+filename%3DKriterien_fur_Recht_und_Gerechtigkeit_E.pdf\u0026Expires=1732417507\u0026Signature=Byinbv5Wlt2pBKgFRqVbZxb2~v~UNwKayP7b2Z1viQIRTl~W2-vr-oDNwNX-4A3nS05jOe9zReInFOoM9S-quFKP8Va4nsb2ptviPkLBdfFYhggDv80G2fOMyAtf-dpZ-AzVT3fnxFppNYIyFexfnTF4lBw4KMagLo8eg41rzjeaWofRzyx~gqFCbRScUBrG01rwa8xXNab0HxHNLyMWuL0cLw-XwT5Rm2LDuARZCqhWdxrudgpld3EbEsCtJwhvPtnp0e40BGzHfCBeJsARoQ0Gx7j-UVZlLMJvR2FOroPl3pCmF07nOAT0cicPQ59X2sl1a3ViUy~cAmojlQD80g__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"_Kriterien_für_Recht_und_Gerechtigkeit_Europa_und_die_politischen_Konsequenzen_des_Denkens_von_Jacques_Derrida","translated_slug":"","page_count":9,"language":"de","content_type":"Work","owner":{"id":3469147,"first_name":"Peter","middle_initials":"A .","last_name":"Zeillinger","page_name":"PeterZeillinger","domain_name":"univie","created_at":"2013-03-12T18:31:17.650-07:00","display_name":"Peter A . 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(52) Leerstellen, die gelesen werden müssen, in: Rücksendungen zu Jacques Derridas »Die Postkarte« (hg.v. M. Schmidt, 2015), 13-38." class="work-thumbnail" src="https://attachments.academia-assets.com/56831137/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/19031949/_52_Leerstellen_die_gelesen_werden_m%C3%BCssen_in_R%C3%BCcksendungen_zu_Jacques_Derridas_Die_Postkarte_hg_v_M_Schmidt_2015_13_38">» «. (52) Leerstellen, die gelesen werden müssen, in: Rücksendungen zu Jacques Derridas »Die Postkarte« (hg.v. M. Schmidt, 2015), 13-38.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Eine Lektüre und Interpretation der Struktur und Bedeutung von »La carte postale« (1980) – insbes...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Eine Lektüre und Interpretation der Struktur und Bedeutung von »La carte postale« (1980) – insbesondere der 52 Leerzeichen, die die postalischen Sendungen prägen – im Kontext von Derridas Gesamtwerk. Mit einer Rekonstruktion der Entstehung und der Konsequenzen von Derridas Rede von einer différance (mit a), sowie einer Interpretation seiner Bezugnahmen auf das jüdische Denken und die Beschneidung.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="35a40b9dc54984a1c03382c82ca0c742" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56831137,"asset_id":19031949,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56831137/download_file?st=MTczMjQxMzkwNyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="19031949"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="19031949"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 19031949; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=19031949]").text(description); $(".js-view-count[data-work-id=19031949]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 19031949; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='19031949']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 19031949, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "35a40b9dc54984a1c03382c82ca0c742" } } $('.js-work-strip[data-work-id=19031949]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":19031949,"title":"» «. 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Religionsphilosophische Studien (hg.v. Hertha Nagl-Docekal / Friedrich Wolfram, Berlin: Parerga, 2008), 257-280.</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Der Beitrag zeigt auf, wie in den Werken von Levinas, Derrida und Badiou eine fundierte Kritik de...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Der Beitrag zeigt auf, wie in den Werken von Levinas, Derrida und Badiou eine fundierte Kritik der Grundlagen bzw. Ausdrucksweise klassischer Theologie vorgetragen wird. Insbesondere in Levinas' "Autrement qu'être«, in Derridas Verständnis von différance und Textualität und in Badious Ereignis-Denken werden die metaphysischen Ansätze traditioneller Theologie als ungenügend entlarvt. Zugleich mit dieser Kritik wird jedoch ein Denken entworfen, auf das sich eine zeitgemäße, sich von den biblischen Texttraditionen her verstehende Systematische Theologie stützen könnte. Die philosophischen Autoren entwerfen natürlich keine solche Theologie, TheologInnen aber können sich fragen, ob sie in diesen Ansätzen nicht eine angemessenere Sprache für ihr eigenes Sprechen finden würden.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="3d02697fac80b0730963b106a9a4407f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56740057,"asset_id":36791853,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56740057/download_file?st=MTczMjQxMzkwNyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36791853"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36791853"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36791853; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36791853]").text(description); $(".js-view-count[data-work-id=36791853]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36791853; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36791853']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 36791853, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "3d02697fac80b0730963b106a9a4407f" } } $('.js-work-strip[data-work-id=36791853]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":36791853,"title":"Theologie-Kritik und implizite Fundierung des Theologischen in der zeitgenössischen französischen Philosophie (Levinas, Derrida, Badiou, …)","translated_title":"","metadata":{"abstract":"Der Beitrag zeigt auf, wie in den Werken von Levinas, Derrida und Badiou eine fundierte Kritik der Grundlagen bzw. 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Gott im-Kommen, in: Für eine schwache Vernunft? Beiträge zu einer Theologie nach der Postmoderne (hg.v. Peter Hardt / Klaus von Stosch, Ostfildern: Grünewald, 2007), 66-83." class="work-thumbnail" src="https://attachments.academia-assets.com/56740125/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/36791923/Jacques_Derrida_Gott_im_Kommen_in_F%C3%BCr_eine_schwache_Vernunft_Beitr%C3%A4ge_zu_einer_Theologie_nach_der_Postmoderne_hg_v_Peter_Hardt_Klaus_von_Stosch_Ostfildern_Gr%C3%BCnewald_2007_66_83">Jacques Derrida. Gott im-Kommen, in: Für eine schwache Vernunft? Beiträge zu einer Theologie nach der Postmoderne (hg.v. Peter Hardt / Klaus von Stosch, Ostfildern: Grünewald, 2007), 66-83.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Das Werk Jacques Derridas ist von einer bestimmten Form der Zeitlichkeit geprägt: dem futur antér...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Das Werk Jacques Derridas ist von einer bestimmten Form der Zeitlichkeit geprägt: dem futur antérieur. Sie findet sich u.a. auch in Jean-François Lyotards »Definition« von Postmoderne, sowie bei Levinas, Agamben, Badiou, Judith Butler und anderen. Der Beitrag zeichnet nach, welche ethische und politische Bedeutung dieser Zeitlichkeit des "a venir", des im-Kommen-seins im Sinne einer "Zukunft schon jetzt" zukommt, das vom Missverständnis eines "ewigen Aufschubs" befreit werden muss. Anhand von Derridas Verständnis des "im-Kommen" werden für einen theologischen Diskurs schließlich auch biblische Gesten - bis hin zum Gottesverständnis selbst - neu fassbar.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="16a8cf1058bb88f9c9e615fbb918bde4" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56740125,"asset_id":36791923,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56740125/download_file?st=MTczMjQxMzkwNyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36791923"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36791923"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36791923; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36791923]").text(description); $(".js-view-count[data-work-id=36791923]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36791923; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36791923']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 36791923, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "16a8cf1058bb88f9c9e615fbb918bde4" } } $('.js-work-strip[data-work-id=36791923]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":36791923,"title":"Jacques Derrida. 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Anhand von Derridas Verständnis des \"im-Kommen\" werden für einen theologischen Diskurs schließlich auch biblische Gesten - bis hin zum Gottesverständnis selbst - neu fassbar."},"translated_abstract":"Das Werk Jacques Derridas ist von einer bestimmten Form der Zeitlichkeit geprägt: dem futur antérieur. Sie findet sich u.a. auch in Jean-François Lyotards »Definition« von Postmoderne, sowie bei Levinas, Agamben, Badiou, Judith Butler und anderen. Der Beitrag zeichnet nach, welche ethische und politische Bedeutung dieser Zeitlichkeit des \"a venir\", des im-Kommen-seins im Sinne einer \"Zukunft schon jetzt\" zukommt, das vom Missverständnis eines \"ewigen Aufschubs\" befreit werden muss. 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Jacques Derrida und Alain Badiou" class="work-thumbnail" src="https://attachments.academia-assets.com/56715700/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/36768375/Zeugnishaftes_Subjekt_Jacques_Derrida_und_Alain_Badiou">Zeugnishaftes Subjekt. Jacques Derrida und Alain Badiou</a></div><div class="wp-workCard_item"><span>erschienen in: Michael Zichy / Heinrich Schmidinger (Hg.), Tod des Subjekts? Poststrukturalismus und christliches Denken (Salzburger Theologische Studien 24; Innsbruck-Wien: Tyrolia, 2005), 243-262.</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Vor dem Hintergrund der so oft missverstandenen Rede vom "Tod des Subjekts" zeichnet der Beitrag ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Vor dem Hintergrund der so oft missverstandenen Rede vom "Tod des Subjekts" zeichnet der Beitrag das "andere" Subjektverständnis nach, das auf unterschiedliche Weise mit und in den Ansätzen von Jacques Derrida und Alain Badiou grundgelegt wird. Das "Neue" besteht dabei vor allem in der Erkenntnis der "Nachträglichkeit" der Subjektwerdung. Das in diesem Sinn nicht mehr "souveräne" Subjekt erhält seine Eigenständigkeit somit erst in der Formulierung und politischen Gestaltung eines nachträglichen Zeugnis-gebens von einem Ereignis bzw. einem Anspruch, der zum Handeln herausfodert.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="053feef080ecb40ff700b12b0246cbad" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56715700,"asset_id":36768375,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56715700/download_file?st=MTczMjQxMzkwNyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36768375"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36768375"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36768375; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36768375]").text(description); $(".js-view-count[data-work-id=36768375]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36768375; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36768375']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 36768375, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "053feef080ecb40ff700b12b0246cbad" } } $('.js-work-strip[data-work-id=36768375]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":36768375,"title":"Zeugnishaftes Subjekt. Jacques Derrida und Alain Badiou","translated_title":"","metadata":{"abstract":"Vor dem Hintergrund der so oft missverstandenen Rede vom \"Tod des Subjekts\" zeichnet der Beitrag das \"andere\" Subjektverständnis nach, das auf unterschiedliche Weise mit und in den Ansätzen von Jacques Derrida und Alain Badiou grundgelegt wird. Das \"Neue\" besteht dabei vor allem in der Erkenntnis der \"Nachträglichkeit\" der Subjektwerdung. Das in diesem Sinn nicht mehr \"souveräne\" Subjekt erhält seine Eigenständigkeit somit erst in der Formulierung und politischen Gestaltung eines nachträglichen Zeugnis-gebens von einem Ereignis bzw. einem Anspruch, der zum Handeln herausfodert.","publication_name":"erschienen in: Michael Zichy / Heinrich Schmidinger (Hg.), Tod des Subjekts? Poststrukturalismus und christliches Denken (Salzburger Theologische Studien 24; Innsbruck-Wien: Tyrolia, 2005), 243-262."},"translated_abstract":"Vor dem Hintergrund der so oft missverstandenen Rede vom \"Tod des Subjekts\" zeichnet der Beitrag das \"andere\" Subjektverständnis nach, das auf unterschiedliche Weise mit und in den Ansätzen von Jacques Derrida und Alain Badiou grundgelegt wird. Das \"Neue\" besteht dabei vor allem in der Erkenntnis der \"Nachträglichkeit\" der Subjektwerdung. 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Saint Paul, Performative Speech Acts and the Political History of the Occident in Agamben and Foucault" class="work-thumbnail" src="https://attachments.academia-assets.com/56602529/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/24257156/Disillusioning_Reason_Rethinking_Faith_Saint_Paul_Performative_Speech_Acts_and_the_Political_History_of_the_Occident_in_Agamben_and_Foucault">Disillusioning Reason – Rethinking Faith. Saint Paul, Performative Speech Acts and the Political History of the Occident in Agamben and Foucault</a></div><div class="wp-workCard_item"><span>in: Saint Paul and Philosophy. The Consonance of Ancient and Modern Thought (ed G.-J. van der Heiden / G. van Kooten / A. Cimino, de Gruyter 2017), 95-113.</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Giorgio Agamben’s book on Paul, »The Time that Remains« (2000), paved the way to some of his late...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Giorgio Agamben’s book on Paul, »The Time that Remains« (2000), paved the way to some of his later works, especially »The Sacrament of Language« (2008), »The Power and the Glory« (2007), and the reflections on his method of “philosophical archeology” in »Signature of All Things« (2008). All these texts focus on specific performative gestures and their efficacy in juridical, political, and religious contexts. Starting from Agamben’s reading of Paul’s understanding of faith (pistis) and its specific “messianic temporality,” the article shows how the performative gestures of faith correlate to early cultural practices of establishing social and political bonds. The close reading of pistis in Paul also follows Agamben’s hints to the later works of Foucault and his research on the early Christian practices of penance (homologia, exomologesis, exagoreusis) and also include Agamben’s later elaborations on the structure of the oath and its relationship to the cultural and social development of man (“anthropogenesis”). By these historical (archeological) reconstructions the article aims to contribute to the project of overcoming the traditional opposition of Reason and Faith. It reveals – with Agamben and Foucault – the eminent role that performative gestures like pistis, fides, confession and the oath have played for the development of Occidental culture and political history. Thereby, the acts of faith are absolved from their restriction to the realm of religion and their opposition or even contradiction to reason. Especially the structure of the specific temporality attached to performativity – a temporality that Paul identifies as “messianic” – attests to the efficacy of performative speech acts for the establishment of social and political bonds.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f2809ceee64a8c4a7e51a8211cb6f263" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56602529,"asset_id":24257156,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56602529/download_file?st=MTczMjQxMzkwNyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="24257156"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="24257156"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 24257156; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=24257156]").text(description); $(".js-view-count[data-work-id=24257156]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 24257156; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='24257156']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 24257156, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "f2809ceee64a8c4a7e51a8211cb6f263" } } $('.js-work-strip[data-work-id=24257156]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":24257156,"title":"Disillusioning Reason – Rethinking Faith. 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Beantwortung der Frage »Was ist gute Theologie?«" class="work-thumbnail" src="https://attachments.academia-assets.com/56609557/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/36673041/Geschichtliche_Erinnerung_und_textuelle_Autorit%C3%A4t_Beantwortung_der_Frage_Was_ist_gute_Theologie_">Geschichtliche Erinnerung und textuelle Autorität. Beantwortung der Frage »Was ist gute Theologie?«</a></div><div class="wp-workCard_item"><span>in: Dialog und Konflikt. Erkundungen zur Orten theologischer Erkenntnis (hg.v. Martin Kirschner, Grünewald 2017), 149-173</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Als Beitrag zu einem Dialog verschiedener theologischer »Schulen« lenkt der Artikel die Aufmerksa...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Als Beitrag zu einem Dialog verschiedener theologischer »Schulen« lenkt der Artikel die Aufmerksamkeit auf die zentrale Bedeutung der Geschichtlichkeit der monotheistischen Traditionen, die sich insbesondere in der Besonderheit der performativen "Textualität" ihrer Schriften zeigt. "Gute Theologie" in diesem Sinn wäre jener Bezug auf das "Göttliche", der sich bewusst ist, dass die religiösen Traditionen weder als "konstative Statements" gelesen noch einfach nachträglich spekulativ "auf den Begriff" gebracht werden dürfen. Vielmehr gilt es, die geschichtlichen Traditionen in der ihnen eigenen "Textualität" daraufhin lesen zu lernen, was in ihnen "zum Ausdruck kommt". Dafür braucht es allerdings eine explizite Aufmerksamkeit auf und ein Verständnis von geschichtlicher Textualität und ihrer Autorität als Ort der Erinnerung eines Abwesenden.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1fe2034be5af4ee251fc70ffbdb30fb3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56609557,"asset_id":36673041,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56609557/download_file?st=MTczMjQxMzkwNyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36673041"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36673041"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36673041; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36673041]").text(description); $(".js-view-count[data-work-id=36673041]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36673041; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36673041']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 36673041, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "1fe2034be5af4ee251fc70ffbdb30fb3" } } $('.js-work-strip[data-work-id=36673041]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":36673041,"title":"Geschichtliche Erinnerung und textuelle Autorität. 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Vielmehr gilt es, die geschichtlichen Traditionen in der ihnen eigenen \"Textualität\" daraufhin lesen zu lernen, was in ihnen \"zum Ausdruck kommt\". 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Kulturgeschichte, Monotheismus und die Zukunft der Gesellschaft" class="work-thumbnail" src="https://attachments.academia-assets.com/56809263/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/36836805/Zur_politischen_Bedeutung_von_Erinnerung_Kulturgeschichte_Monotheismus_und_die_Zukunft_der_Gesellschaft">Zur politischen Bedeutung von Erinnerung. Kulturgeschichte, Monotheismus und die Zukunft der Gesellschaft</a></div><div class="wp-workCard_item"><span>erschienen in: Ethica 2015: »Lessons not learned? Erfahrungsverarbeitung nach dem Ersten Weltkrieg« (hg.v. Institut für Religion und Frieden, Wien 2016), 49-87.</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Der Beitrag zeichnet die politische Kraft von Erinnerung nach, beginnend mit der Entstehung der M...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Der Beitrag zeichnet die politische Kraft von Erinnerung nach, beginnend mit der Entstehung der Möglichkeit von Kultur aus der menschlichen différance im Gegenüber zur Welt (Leroi-Gourhan, Bernard Stiegler). Der Schwerpunkt der Darstellung liegt auf der politischen Bedeutung und Gefährlichkeit von Erinnerung, wie sie in den politischen "Erinnerungsverboten" nach Zeiten von Unrecht und Krieg sichtbar werden - von der Zeit der athenischen Demokratie (N. Loraux) die gesamte abendländische Geschichte hindurch bis zum Westfälischen Frieden und der Zeit nach den beiden Weltkriegen. Als Gegenentwurf zu dieser Form der Stabilisierung von Demokratie auf der Basis von Vergessen (Chr. Meier) wird die ganz andere Sicherung politischer Gemeinschaft und zukunftsgerichteten Handelns auf Basis der "gefährlichen Erinnerung" (J.B. Metz) erfahrenen Unrechts und Leids erkennbar, wie sie im Zentrum der monotheistischen Traditionen dort auftaucht, wo nicht eine identifizierbare Souveränität, sondern gerade die Aufmerksamkeit auf das zugefügte Leid zum Movens politischen Handelns wird.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="87a7bb401659b2afaa4bf7231df161a3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56809263,"asset_id":36836805,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56809263/download_file?st=MTczMjQxMzkwNyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36836805"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36836805"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36836805; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36836805]").text(description); $(".js-view-count[data-work-id=36836805]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36836805; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36836805']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 36836805, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "87a7bb401659b2afaa4bf7231df161a3" } } $('.js-work-strip[data-work-id=36836805]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":36836805,"title":"Zur politischen Bedeutung von Erinnerung. 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Zur anamnetischen Relevanz des Werkes von Jacques Derrida" class="work-thumbnail" src="https://attachments.academia-assets.com/56818183/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/36863999/glauben_und_erinnern_denken_Zur_anamnetischen_Relevanz_des_Werkes_von_Jacques_Derrida">glauben und erinnern denken. Zur anamnetischen Relevanz des Werkes von Jacques Derrida</a></div><div class="wp-workCard_item"><span>erschienen in: Paul Petzel / Norbert Reck (Hg.), Erinnern. Erkundungen zu einer theologischen Basiskategorie (Darmstadt: WBG, 2003), 179-202.</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Warum sollten und wie können uns die Traumatisierungen vergangener Generationen noch betreffen? W...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Warum sollten und wie können uns die Traumatisierungen vergangener Generationen noch betreffen? Was kann noch erinnert werden, wenn auch die letzten Zeugen nichts oder nicht mehr bezeugen können? <br />Das Werk von Jacques Derrida eröffnet einen Zugang zum Verständnis von Erinnerung, das über unmittelbares Betroffensein und historisierende Rückblicke weit hinausgeht. Die Aufmerksamkeit auf geschichtliche Brüche und die daraus resultierende Konsequenz des Erinnerns gerade dessen, was sich (bleibend) entzieht, prägen die performativen Texte und textuellen Gesten Derridas. Im Gespräch mit Texten Paul Celans versucht der Artikel einigen Beobachtungen und Konsequenzen dieser Aufmerksamkeit in den Schriften Derridas nachzugehen. – <br /> <br />"Dass erinnern zu den leitenden Fragestellungen des Denkens des französischen Philosophen Jacques Derrida gehöre, ist nicht unbedingt ein Gemeinplatz in der an Missverständnissen kaum mangelnden Rezeption seines umfangreiches Werkes. Dass das Denken der Dekonstruktion, das wohl niemals explizit " theologisch" genannt werden kann, gar den (fundamental-)theologischen Grundlagendiskurs bereichern könnte, erscheint vielen immer noch als abwegig … Aber in welcher Sprache wird die christliche Botschaft von einer Zukunft auch noch für die Toten angesichts ihrer historischen Infragestellung (für die der Name Auschwitz nicht bloß einen " negativen Mythos" darstellt) aussagbar? Welches Sprechen vermag der vielfach gerade von den Opfern bezeugten Unmöglichkeit zu verstehen (" Niemals werdet ihr wissen") noch zu entsprechen, gar zu ant-worten? Nimmt man die vielfach bezeugte Sprachlosigkeit der Opfer ernst, so ist gerade die geschichtliche Glaubensverantwortung, die Verkündigung der christlichen Hoffnung, nicht erst von der Katastrophe von Auschwitz her fundamental auf das Kriterium der Möglichkeit einer adäquaten Erinnerungssprache angewiesen …"</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f05d1690a384e02045201eb3dfefbfaa" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56818183,"asset_id":36863999,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56818183/download_file?st=MTczMjQxMzkwNyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36863999"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36863999"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36863999; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36863999]").text(description); $(".js-view-count[data-work-id=36863999]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36863999; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36863999']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 36863999, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "f05d1690a384e02045201eb3dfefbfaa" } } $('.js-work-strip[data-work-id=36863999]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":36863999,"title":"glauben und erinnern denken. 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Im Gespräch mit Texten Paul Celans versucht der Artikel einigen Beobachtungen und Konsequenzen dieser Aufmerksamkeit in den Schriften Derridas nachzugehen. – \r\n\r\n\"Dass erinnern zu den leitenden Fragestellungen des Denkens des französischen Philosophen Jacques Derrida gehöre, ist nicht unbedingt ein Gemeinplatz in der an Missverständnissen kaum mangelnden Rezeption seines umfangreiches Werkes. Dass das Denken der Dekonstruktion, das wohl niemals explizit \" theologisch\" genannt werden kann, gar den (fundamental-)theologischen Grundlagendiskurs bereichern könnte, erscheint vielen immer noch als abwegig … Aber in welcher Sprache wird die christliche Botschaft von einer Zukunft auch noch für die Toten angesichts ihrer historischen Infragestellung (für die der Name Auschwitz nicht bloß einen \" negativen Mythos\" darstellt) aussagbar? Welches Sprechen vermag der vielfach gerade von den Opfern bezeugten Unmöglichkeit zu verstehen (\" Niemals werdet ihr wissen\") noch zu entsprechen, gar zu ant-worten? Nimmt man die vielfach bezeugte Sprachlosigkeit der Opfer ernst, so ist gerade die geschichtliche Glaubensverantwortung, die Verkündigung der christlichen Hoffnung, nicht erst von der Katastrophe von Auschwitz her fundamental auf das Kriterium der Möglichkeit einer adäquaten Erinnerungssprache angewiesen …\"","publication_name":"erschienen in: Paul Petzel / Norbert Reck (Hg.), Erinnern. Erkundungen zu einer theologischen Basiskategorie (Darmstadt: WBG, 2003), 179-202."},"translated_abstract":"Warum sollten und wie können uns die Traumatisierungen vergangener Generationen noch betreffen? Was kann noch erinnert werden, wenn auch die letzten Zeugen nichts oder nicht mehr bezeugen können?\r\nDas Werk von Jacques Derrida eröffnet einen Zugang zum Verständnis von Erinnerung, das über unmittelbares Betroffensein und historisierende Rückblicke weit hinausgeht. Die Aufmerksamkeit auf geschichtliche Brüche und die daraus resultierende Konsequenz des Erinnerns gerade dessen, was sich (bleibend) entzieht, prägen die performativen Texte und textuellen Gesten Derridas. Im Gespräch mit Texten Paul Celans versucht der Artikel einigen Beobachtungen und Konsequenzen dieser Aufmerksamkeit in den Schriften Derridas nachzugehen. – \r\n\r\n\"Dass erinnern zu den leitenden Fragestellungen des Denkens des französischen Philosophen Jacques Derrida gehöre, ist nicht unbedingt ein Gemeinplatz in der an Missverständnissen kaum mangelnden Rezeption seines umfangreiches Werkes. Dass das Denken der Dekonstruktion, das wohl niemals explizit \" theologisch\" genannt werden kann, gar den (fundamental-)theologischen Grundlagendiskurs bereichern könnte, erscheint vielen immer noch als abwegig … Aber in welcher Sprache wird die christliche Botschaft von einer Zukunft auch noch für die Toten angesichts ihrer historischen Infragestellung (für die der Name Auschwitz nicht bloß einen \" negativen Mythos\" darstellt) aussagbar? Welches Sprechen vermag der vielfach gerade von den Opfern bezeugten Unmöglichkeit zu verstehen (\" Niemals werdet ihr wissen\") noch zu entsprechen, gar zu ant-worten? Nimmt man die vielfach bezeugte Sprachlosigkeit der Opfer ernst, so ist gerade die geschichtliche Glaubensverantwortung, die Verkündigung der christlichen Hoffnung, nicht erst von der Katastrophe von Auschwitz her fundamental auf das Kriterium der Möglichkeit einer adäquaten Erinnerungssprache angewiesen …\"","internal_url":"https://www.academia.edu/36863999/glauben_und_erinnern_denken_Zur_anamnetischen_Relevanz_des_Werkes_von_Jacques_Derrida","translated_internal_url":"","created_at":"2018-06-18T09:17:34.333-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":3469147,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":56818183,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/56818183/thumbnails/1.jpg","file_name":"Zeillinger_-_anamnetische_Relevanz_des_Werkes_von_Derrida_2003.pdf","download_url":"https://www.academia.edu/attachments/56818183/download_file?st=MTczMjQxMzkwNyw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"glauben_und_erinnern_denken_Zur_anamneti.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/56818183/Zeillinger_-_anamnetische_Relevanz_des_Werkes_von_Derrida_2003-libre.pdf?1529342313=\u0026response-content-disposition=attachment%3B+filename%3Dglauben_und_erinnern_denken_Zur_anamneti.pdf\u0026Expires=1732203066\u0026Signature=ClP0UawE0BzN9VUHBa3R9plpn3S2Cjm5nGGH6JFFxl5qZjZNnpgM2OHyX4VsNKi9S3-gSOCmpTiccuhJ-0AT4IcVPQHvdCk~0q86A7AXLWY~wGf0--UXPtyrqhoSehL~pLin5Z9Vz5kaWzjtxGm76Gl4RjWNVeHD5bCkpIFFQp06gPjzpb2AZrI7AuEZiC62r-jvqXjDMZNfKbMWJ4O1aaTiMFVu~9LBsc7FuSLQlig5HPKUyQeW5HuSnJb1LO9OLawa-1ux0hlRiPnpEyKlaAShqOTEsm4azwTUZj3MIW9n0~6PLlzaHPrDEljDdaJPKJa9Xi1jP8PrGZBsjErqVA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"glauben_und_erinnern_denken_Zur_anamnetischen_Relevanz_des_Werkes_von_Jacques_Derrida","translated_slug":"","page_count":28,"language":"de","content_type":"Work","owner":{"id":3469147,"first_name":"Peter","middle_initials":"A .","last_name":"Zeillinger","page_name":"PeterZeillinger","domain_name":"univie","created_at":"2013-03-12T18:31:17.650-07:00","display_name":"Peter A . 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Aufmerksamkeiten für die Textualität monotheistischer Schriften, in: Schriftinszenierungen (ÖSP 10; hg.v. Ursula Roth / Jörg Seip, 2016), 143-165" class="work-thumbnail" src="https://attachments.academia-assets.com/56617089/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/36679859/Dekonstruktive_Bibellekt%C3%BCre_Aufmerksamkeiten_f%C3%BCr_die_Textualit%C3%A4t_monotheistischer_Schriften_in_Schriftinszenierungen_%C3%96SP_10_hg_v_Ursula_Roth_J%C3%B6rg_Seip_2016_143_165">Dekonstruktive Bibellektüre. Aufmerksamkeiten für die Textualität monotheistischer Schriften, in: Schriftinszenierungen (ÖSP 10; hg.v. Ursula Roth / Jörg Seip, 2016), 143-165</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Ausgehend vom performativen Verständnis von Textualität bei Jacques Derrida (unhörbare, nur lesba...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Ausgehend vom performativen Verständnis von Textualität bei Jacques Derrida (unhörbare, nur lesbare différance; textuelle Spur als "Störung der Ordnung"; Temporalität des Futur antérieur als Ausdruck von Wagnis, Bekenntnis, Antwort und Verantwortung) wird gezeigt, inwiefern Texte nicht einfach "entziffert / decodiert", sondern daraufhin "gelesen" werden müssen, was "in ihnen zum Ausdruck kommt". Die dekonstruktive Aufmerksamkeit auf semantische Brüche sowie auf narrative und grammatische "Inszenierungen" eröffnet in den monotheistischen Schriften der biblischen Tradition wie auch des Qur'an den Horizont zur Wahrnehmung textueller Aussagen als gewagtes Zeugnis von dem, was sich dem beschreibenden Zugriff entzieht. Der Text verantwortet sich so gegenüber dem Leser - und der Leser steht in der Verantwortung, dem Sagen des Textes in seiner nachträglichen Lektüre erneut "Stimme zu verleihen".</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="dce56ce59f5ab7b470ced57165b26f68" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56617089,"asset_id":36679859,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56617089/download_file?st=MTczMjQxMzkwNyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36679859"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36679859"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36679859; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36679859]").text(description); $(".js-view-count[data-work-id=36679859]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36679859; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36679859']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 36679859, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "dce56ce59f5ab7b470ced57165b26f68" } } $('.js-work-strip[data-work-id=36679859]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":36679859,"title":"Dekonstruktive Bibellektüre. Aufmerksamkeiten für die Textualität monotheistischer Schriften, in: Schriftinszenierungen (ÖSP 10; hg.v. Ursula Roth / Jörg Seip, 2016), 143-165","translated_title":"","metadata":{"abstract":"Ausgehend vom performativen Verständnis von Textualität bei Jacques Derrida (unhörbare, nur lesbare différance; textuelle Spur als \"Störung der Ordnung\"; Temporalität des Futur antérieur als Ausdruck von Wagnis, Bekenntnis, Antwort und Verantwortung) wird gezeigt, inwiefern Texte nicht einfach \"entziffert / decodiert\", sondern daraufhin \"gelesen\" werden müssen, was \"in ihnen zum Ausdruck kommt\". Die dekonstruktive Aufmerksamkeit auf semantische Brüche sowie auf narrative und grammatische \"Inszenierungen\" eröffnet in den monotheistischen Schriften der biblischen Tradition wie auch des Qur'an den Horizont zur Wahrnehmung textueller Aussagen als gewagtes Zeugnis von dem, was sich dem beschreibenden Zugriff entzieht. Der Text verantwortet sich so gegenüber dem Leser - und der Leser steht in der Verantwortung, dem Sagen des Textes in seiner nachträglichen Lektüre erneut \"Stimme zu verleihen\"."},"translated_abstract":"Ausgehend vom performativen Verständnis von Textualität bei Jacques Derrida (unhörbare, nur lesbare différance; textuelle Spur als \"Störung der Ordnung\"; Temporalität des Futur antérieur als Ausdruck von Wagnis, Bekenntnis, Antwort und Verantwortung) wird gezeigt, inwiefern Texte nicht einfach \"entziffert / decodiert\", sondern daraufhin \"gelesen\" werden müssen, was \"in ihnen zum Ausdruck kommt\". Die dekonstruktive Aufmerksamkeit auf semantische Brüche sowie auf narrative und grammatische \"Inszenierungen\" eröffnet in den monotheistischen Schriften der biblischen Tradition wie auch des Qur'an den Horizont zur Wahrnehmung textueller Aussagen als gewagtes Zeugnis von dem, was sich dem beschreibenden Zugriff entzieht. Der Text verantwortet sich so gegenüber dem Leser - und der Leser steht in der Verantwortung, dem Sagen des Textes in seiner nachträglichen Lektüre erneut \"Stimme zu verleihen\".","internal_url":"https://www.academia.edu/36679859/Dekonstruktive_Bibellekt%C3%BCre_Aufmerksamkeiten_f%C3%BCr_die_Textualit%C3%A4t_monotheistischer_Schriften_in_Schriftinszenierungen_%C3%96SP_10_hg_v_Ursula_Roth_J%C3%B6rg_Seip_2016_143_165","translated_internal_url":"","created_at":"2018-05-21T03:23:10.849-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":3469147,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":56617089,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/56617089/thumbnails/1.jpg","file_name":"Zeillinger_-_Dekonstruktive_Bibellekture_-_in_Schriftinszenierungen_OSP_10__hg.v._Roth_Seip__2016__143-165.pdf","download_url":"https://www.academia.edu/attachments/56617089/download_file?st=MTczMjQxMzkwNyw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Dekonstruktive_Bibellekture_Aufmerksamke.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/56617089/Zeillinger_-_Dekonstruktive_Bibellekture_-_in_Schriftinszenierungen_OSP_10__hg.v._Roth_Seip__2016__143-165-libre.pdf?1526898624=\u0026response-content-disposition=attachment%3B+filename%3DDekonstruktive_Bibellekture_Aufmerksamke.pdf\u0026Expires=1732417507\u0026Signature=DPZSflNzSGgJWemrlKBU044sM7WlJMpWeoEGs8EIiWdFJnAkViXwvoI-jHnX0nlce7A3EvE4UxvpwtCIm10Uo91A-fQM9o3N6p3ebtwKCjR-8i9oFyj0DZTUfHyKLJ~iTAYa9YROuTn4CPd-hmuWqhlgSSCfHCkU6xUXMRLQd4SPDiE6alkMgw7eaOjpj46UCZ7fM2LnxzZoov7BkY4yH7~HYOM6EfDBo8LU09xP3j~RyHZHmTu-~YgXflYTA5d4812i6FbjeiWI0R51~RgeFj3qVBimwzbt37tG-9vOX7RMQxUQMP49Le~OpC-ua7QyRNkJTawxwJd1IQJ2L6oJ1A__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Dekonstruktive_Bibellektüre_Aufmerksamkeiten_für_die_Textualität_monotheistischer_Schriften_in_Schriftinszenierungen_ÖSP_10_hg_v_Ursula_Roth_Jörg_Seip_2016_143_165","translated_slug":"","page_count":29,"language":"de","content_type":"Work","owner":{"id":3469147,"first_name":"Peter","middle_initials":"A .","last_name":"Zeillinger","page_name":"PeterZeillinger","domain_name":"univie","created_at":"2013-03-12T18:31:17.650-07:00","display_name":"Peter A . 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Beobachtungen zu Grundbegriffen und Grundgesten der Theologie von Johann Baptist Metz" class="work-thumbnail" src="https://attachments.academia-assets.com/56711554/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/36764441/Gottesrede_und_Compassion_Beobachtungen_zu_Grundbegriffen_und_Grundgesten_der_Theologie_von_Johann_Baptist_Metz">Gottesrede und Compassion. Beobachtungen zu Grundbegriffen und Grundgesten der Theologie von Johann Baptist Metz</a></div><div class="wp-workCard_item"><span>erschienen in: Theologisch-politische Vergewisserungen. Ein Arbeitsbuch aus dem Schüler- und Freundeskreis von Johann Baptist Metz (hg.v. Thomas Polednitschek / Michael J. Rainer / José Antonio Zamora; Berlin: Lit, 2009), 233-245.</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Anmerkung: Da der Verlag ohne Rücksprache mit dem Autor den Titel verändert hat und der von den p...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Anmerkung: Da der Verlag ohne Rücksprache mit dem Autor den Titel verändert hat und der von den performativen Gesten im Werk von Johann Baptist Metz geprägte Text durch die Layoutierung im publizierten Band weitgehend unleserlich geworden ist, wird hier das ursprüngliche Manuskript vorgelegt. <br />Die Seitenangaben wurden dafür aus der publizierten Version übernommen.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f4588e8058041e82bf0bccf5ca3e3d7f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56711554,"asset_id":36764441,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56711554/download_file?st=MTczMjQxMzkwNyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36764441"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36764441"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36764441; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36764441]").text(description); $(".js-view-count[data-work-id=36764441]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36764441; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36764441']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 36764441, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "f4588e8058041e82bf0bccf5ca3e3d7f" } } $('.js-work-strip[data-work-id=36764441]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":36764441,"title":"Gottesrede und Compassion. 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Philosophische Ansätze des Nicht-Fassbaren" class="work-thumbnail" src="https://attachments.academia-assets.com/56928470/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/24256898/Das_Ereignis_der_Musik_oder_Wie_vom_Ereignis_zeugen_Philosophische_Ans%C3%A4tze_des_Nicht_Fassbaren">Das Ereignis der Musik – oder: Wie vom Ereignis zeugen? Philosophische Ansätze des Nicht-Fassbaren</a></div><div class="wp-workCard_item"><span>erschienen in: Hirsch, Markus (Hg.), Musikunterricht angesichts von Ereignissen (Münster-New York: Waxmann, 2016), 15-31.</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Kann der philosophische Ereignis-Begriff einen Zugang zur Musik eröffnen, der »früher« ansetzt al...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Kann der philosophische Ereignis-Begriff einen Zugang zur Musik eröffnen, der »früher« ansetzt als bei ihrer »Performance«? Der archäologische Rückgang an die Schwelle der Trennung von Musik und Wort lässt in der frühen »mousiké« all jene Elemente erkennen, die von zeitgenössischen Philosophien wie J.-F. Lyotard, J. Derrida und insbesondere Alain Badiou als Spezifika des »Ereignisses« analysiert und beschrieben werden. (Einleitungsreferat im Rahmen des Symposiums »Musik(unterricht) angesichts von Ereignissen« am 29.1.2015 am Institut für Musikpädagogik der Universität für Musik und Darstellende Kunst in Wien.)</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="adac111fe048e00bfcaef4db26d933d0" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56928470,"asset_id":24256898,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56928470/download_file?st=MTczMjQxMzkwNyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="24256898"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="24256898"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 24256898; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=24256898]").text(description); $(".js-view-count[data-work-id=24256898]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 24256898; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='24256898']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 24256898, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "adac111fe048e00bfcaef4db26d933d0" } } $('.js-work-strip[data-work-id=24256898]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":24256898,"title":"Das Ereignis der Musik – oder: Wie vom Ereignis zeugen? 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Die kurzen Beiträge zu Jean-François Lyotard, Jacques Derrida, Judith Butler und Alain Badiou, aber auch zum Futur II in den monotheistischen Traditionen (Bibel und Koran) und im politischen Verständnis des Phänomens des Asyls gehen jeweils einem entscheidenden Aspekt dieser besonderen Form von Temporalität nach.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="fe8e0db1beb4061e55cb2a43b6285402" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56854112,"asset_id":36902345,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56854112/download_file?st=MTczMjQxMzkwNyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36902345"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36902345"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36902345; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36902345]").text(description); $(".js-view-count[data-work-id=36902345]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36902345; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36902345']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 36902345, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "fe8e0db1beb4061e55cb2a43b6285402" } } $('.js-work-strip[data-work-id=36902345]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":36902345,"title":"»Die Zukunft beginnt jetzt« - Radio Ö1: Philosophische Gedanken für den Tag (Jänner 2017, Manuskript)","translated_title":"","metadata":{"abstract":"Der Zeitmodus des Futur antérieur (Futur II) prägt das Denken zahlreicher zeitgenössischer PhilosophInnen. 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Vortrag in 4 Teilen im Rahmen einer Text-Performance gem. m. Lilo Nein und Lisa Hinterreithner (Tanzquartier Wien, März 2016; Manuskript)" class="work-thumbnail" src="https://attachments.academia-assets.com/56866186/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/23098748/Der_Text_als_Performance_Vortrag_in_4_Teilen_im_Rahmen_einer_Text_Performance_gem_m_Lilo_Nein_und_Lisa_Hinterreithner_Tanzquartier_Wien_M%C3%A4rz_2016_Manuskript_">Der Text als Performance. Vortrag in 4 Teilen im Rahmen einer Text-Performance gem. m. Lilo Nein und Lisa Hinterreithner (Tanzquartier Wien, März 2016; Manuskript)</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Vortrag zur Entdeckung und Bedeutung performativen Textualität – auf Einladung der Performance-Kü...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Vortrag zur Entdeckung und Bedeutung performativen Textualität – auf Einladung der Performance-Künstlerin LILO NEIN, gem. mit der Choreographin und Performerin LISA HINTERREITHNER: <br />Im Zentrum der Partitur von Lilo Nein stand das Begehren, das Text und Performance aneinander bindet. <br />#1: Der Text ist keine Aufzeichnung: Die Entdeckung der Textualität – eine späte Erkenntnis in der Kulturgeschichte der Schrift <br />#2: Jacques Derridas Performance der différance <br />#3: Kein Text ohne Performance: Von Griechen, Juden und Römern <br />#4: Der Ort des Textes: Wo genau befindet sich der Text?</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="8a0588b61febd6a5c50f948279d4c819" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56866186,"asset_id":23098748,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56866186/download_file?st=MTczMjQxMzkwNyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="23098748"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="23098748"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 23098748; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=23098748]").text(description); $(".js-view-count[data-work-id=23098748]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 23098748; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='23098748']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 23098748, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "8a0588b61febd6a5c50f948279d4c819" } } $('.js-work-strip[data-work-id=23098748]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":23098748,"title":"Der Text als Performance. 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Zeitschrift für Literatur 48 (2010), 186-194." class="work-thumbnail" src="https://attachments.academia-assets.com/43598164/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/23101044/Wer_r_Regeln_will_muss_ohne_Regel_auskommen_in_kolik_Zeitschrift_f%C3%BCr_Literatur_48_2010_186_194">Wer r/Regeln will, muss ohne Regel auskommen, in: kolik. Zeitschrift für Literatur 48 (2010), 186-194.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Der Vortrag wurde im Februar 2010 auf Einladung von Ewald Palmetshofer und Constanze Kargl im Wie...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Der Vortrag wurde im Februar 2010 auf Einladung von Ewald Palmetshofer und Constanze Kargl im Wiener Schauspielhaus im Rahmen der Theaterreihe "Die X Gebote" (Dez. 2009 - März 2010) gehalten. Er stellt eine Reflexion sowohl auf die bleibende Bedeutung des biblischen Dekalogs als auch auf einzelne Aspekte der 10 Stücke von 10 AutorInnen dar, die für diese Reihe verfasst und in ihr uraufgeführt wurden. Im Zentrum steht die Frage nach der »Zählung« der 10 Gebote – als Singular oder als Plural – sowie die Referenz des Dekalogs, die mit Alain Badiou (dessen Denken auch in den Stücken Ewald Palmetshofers im Hintergrund steht) als ereignishafte »Leerstelle« gefasst wird.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="df477c0d80d8a2db5914d7bbcd370eec" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":43598164,"asset_id":23101044,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/43598164/download_file?st=MTczMjQxMzkwNyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="23101044"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="23101044"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 23101044; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=23101044]").text(description); $(".js-view-count[data-work-id=23101044]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 23101044; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='23101044']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 23101044, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "df477c0d80d8a2db5914d7bbcd370eec" } } $('.js-work-strip[data-work-id=23101044]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":23101044,"title":"Wer r/Regeln will, muss ohne Regel auskommen, in: kolik. 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Zu den Arbeiten Esther Stockers in einem juridischen Kontext, in: Schönherr-Roadmap 2007, 132-137." class="work-thumbnail" src="https://attachments.academia-assets.com/43597626/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/23100227/Die_Auslegung_gibt_die_Regel_und_nicht_umgekehrt_Zu_den_Arbeiten_Esther_Stockers_in_einem_juridischen_Kontext_in_Sch%C3%B6nherr_Roadmap_2007_132_137">Die Auslegung gibt die Regel und nicht umgekehrt. Zu den Arbeiten Esther Stockers in einem juridischen Kontext, in: Schönherr-Roadmap 2007, 132-137.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Der Artikel versucht eine »Lektüre« bzw. Auslegung der Bilder der Wiener Künstlerin Esther Stocke...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Der Artikel versucht eine »Lektüre« bzw. Auslegung der Bilder der Wiener Künstlerin Esther Stocker (estherstocker.net) im Rahmen eines juridischen Diskurses unter Einbeziehung von Jacques Derridas Überlegungen zur »Gesetzeskraft« (force of law). Der Text wurde als Beitrag in der Schönherr-Roadmap 2007 (schoenherr.at) gemeinsam mit einigen Bildern der Künstlerin abgedruckt.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e4f2b33d342e2d9000c5cb2819f9717c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":43597626,"asset_id":23100227,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/43597626/download_file?st=MTczMjQxMzkwNyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="23100227"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="23100227"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 23100227; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=23100227]").text(description); $(".js-view-count[data-work-id=23100227]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 23100227; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='23100227']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 23100227, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "e4f2b33d342e2d9000c5cb2819f9717c" } } $('.js-work-strip[data-work-id=23100227]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":23100227,"title":"Die Auslegung gibt die Regel und nicht umgekehrt. Zu den Arbeiten Esther Stockers in einem juridischen Kontext, in: Schönherr-Roadmap 2007, 132-137.","translated_title":"","metadata":{"abstract":"Der Artikel versucht eine »Lektüre« bzw. Auslegung der Bilder der Wiener Künstlerin Esther Stocker (estherstocker.net) im Rahmen eines juridischen Diskurses unter Einbeziehung von Jacques Derridas Überlegungen zur »Gesetzeskraft« (force of law). Der Text wurde als Beitrag in der Schönherr-Roadmap 2007 (schoenherr.at) gemeinsam mit einigen Bildern der Künstlerin abgedruckt."},"translated_abstract":"Der Artikel versucht eine »Lektüre« bzw. Auslegung der Bilder der Wiener Künstlerin Esther Stocker (estherstocker.net) im Rahmen eines juridischen Diskurses unter Einbeziehung von Jacques Derridas Überlegungen zur »Gesetzeskraft« (force of law). 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Jacques Derrida zur »Wiederkehr des Religiösen«" class="work-thumbnail" src="https://attachments.academia-assets.com/56789628/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/36837030/Messianismus_ohne_Messias_Jacques_Derrida_zur_Wiederkehr_des_Religi%C3%B6sen_">Messianismus ohne Messias. Jacques Derrida zur »Wiederkehr des Religiösen«</a></div><div class="wp-workCard_item"><span>erschienen in: Quart. Zeitschrift des Forums Kunst–Wissenschaft–Medien 2/2001.</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Rez. zu Jacques Derrida, "Glaube und Wissen. Die beiden Quellen der Religion" (1994), in: Jacques...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Rez. zu Jacques Derrida, "Glaube und Wissen. Die beiden Quellen der Religion" (1994), in: Jacques Derrida / Gianni Vattimo, Die Religion (Frankfurt/M.: Suhrkamp, 2001).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="56b42d5bb336fd2fb763bd98ee032b61" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56789628,"asset_id":36837030,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56789628/download_file?st=MTczMjQxMzkwOCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36837030"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36837030"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36837030; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36837030]").text(description); $(".js-view-count[data-work-id=36837030]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36837030; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36837030']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 36837030, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "56b42d5bb336fd2fb763bd98ee032b61" } } $('.js-work-strip[data-work-id=36837030]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":36837030,"title":"Messianismus ohne Messias. 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