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Book is in NEW condition. 0.53

Physical description; 697 p. ; 19 cm. Subject; Education.

Rarität ohne Gebrauchsspuren, Stempel oder Markierungen! pages.

Keine Periode in Hölderlins Leben erscheint den Biographen und Interpreten so rätselhaft und dennoch von Konsequenzen belastet (das Irresein) wie die Frankreichreise von Straßburg über Lyon nach Bordeaux, der Aufenthalt dort beim Consul Meyer und die Rückkehr (mit Raubüberfall, daher Weiterreise zu Fuß) über Paris und Straßburg. Aus Untersuchungen in französischen Archiven ergaben sich zahlreiche neue Details, die auch wichtig für die Interpretation einiger später Hymnen werden. Außerdem wird Hölderlins Verhältnis zu Rousseau, Hemsterhuis, Helvétius und zur Französischen Revolution aus der Deutung des Gesamtwerks neu gewichtet.

Neben grundsätzlichen Aspekten der politischen Bildung erhält der Leser einen umfassenden Überblick über die wichtigsten Entwicklungslinien der politischen Bildung von der Antike bis zur Gegenwart in Deutschland. Auch die Gegenwart der politischen Bildung findet Erwähnung: Ihre Inhalte, Aufgaben und Ziele sowie verschiedene didaktische Prinzipien und methodische Konzepte werden dargestellt. Darüber hinaus werden einzelne Aspekte der Politikdidaktik und deren Leistungsspektrum für die Unterrichtspraxis diskutiert.

Neben grundsätzlichen Aspekten der politischen Bildung erhält der Leser einen umfassenden Überblick über die wichtigsten Entwicklungslinien der politischen Bildung von der Antike bis zur Gegenwart in Deutschland. Auch die Gegenwart der politischen Bildung findet Erwähnung: Ihre Inhalte, Aufgaben und Ziele sowie verschiedene didaktische Prinzipien und methodische Konzepte werden dargestellt. Darüber hinaus werden einzelne Aspekte der Politikdidaktik und deren Leistungsspektrum für die Unterrichtspraxis diskutiert.

Seiten; Sprache: Deutsch Gewicht in Gramm: 500

In a lecture in 1923, Thomas Mann said that the ordinary middle-class German had never considered culture to include an interest in politics, and still did not do so. The idea of the true freedom which comes to the man who lives as much as possible in the invisible world of culture and accepts as a kind of fate his social, political and material circumstances was indeed at the heart of the German idealism of Goethe's day, and unworldliness went along with very great achievements in literature, scholarship and philosophy. Bildung, self-cultivation, came to be as natural a requirement of educated, middle-class life as sport was in England. In this book, originally published in 1975, Professor Bruford provides a sequel to Culture and Society in Classical Weimar 1775-1806 and shows how the ideal of self-cultivation entered into the thought of a number of highly individual German philosophers, theologians, poets and novelists, each in his own corner of the rapidly changing world of the nineteenth century.

In a lecture in 1923, Thomas Mann said that the ordinary middle-class German had never considered culture to include an interest in politics, and still did not do so. The idea of the true freedom which comes to the man who lives as much as possible in the invisible world of culture and accepts as a kind of fate his social, political and material circumstances was indeed at the heart of the German idealism of Goethe's day, and unworldliness went along with very great achievements in literature, scholarship and philosophy. Bildung, self-cultivation, came to be as natural a requirement of educated, middle-class life as sport was in England. In this book, originally published in 1975, Professor Bruford provides a sequel to Culture and Society in Classical Weimar 1775-1806 and shows how the ideal of self-cultivation entered into the thought of a number of highly individual German philosophers, theologians, poets and novelists, each in his own corner of the rapidly changing world of the nineteenth century.

Kant’s proclamation of humankind’s emergence from “self-incurred immaturity” left his contemporaries with a puzzle: What models should we use to sculpt ourselves if we no longer look to divine grace or received authorities?  Deftly uncovering the roots of this question in Rhineland mysticism, Pietist introspection, and the rise of the bildungsroman, Jennifer A. Herdt reveals bildung, or ethical formation, as the key to post-Kantian thought. This was no simple process of secularization, in which human beings took responsibility for something they had earlier left in the hands of God.  Rather, theorists of bildung, from Herder through Goethe to Hegel, championed human agency in self-determination while working out the social and political implications of our creation in the image of God.  While bildung was invoked to justify racism and colonialism by stigmatizing those deemed resistant to self-cultivation, it also nourished ideals of dialogical encounter and mutual recognition.  Herdt reveals how the project of forming humanity lives on in our ongoing efforts to grapple with this complicated legacy.

Zustand: Sehr gut - Gepflegter, sauberer Zustand. Außen: angestoßen, Klebereste / Klebespuren. Aus der Auflösung einer renommierten Bibliothek. Kann Stempel beinhalten. Seiten: 423 Sprache: Deutsch Produktart: Bücher

4°, 261 Seiten, farbig illustr. OKart. - Verlagsfrisch verschweißt! Wie neu - 2012. b93380 ISBN: 9783447067775 Sprache: Deutsch Gewicht in Gramm: 1010

Ril. in cart. con cop. ill., cm 26,5x21,5, pp 260, moltissime tavv. e ill. a col. e b/n. - ISBN: 9783447067775

In a lecture in 1923, Thomas Mann said that the ordinary middle-class German had never considered culture to include an interest in politics, and still did not do so. The idea of the true freedom which comes to the man who lives as much as possible in the invisible world of culture and accepts as a kind of fate his social, political and material circumstances was indeed at the heart of the German idealism of Goethe's day, and unworldliness went along with very great achievements in literature, scholarship and philosophy. Bildung, self-cultivation, came to be as natural a requirement of educated, middle-class life as sport was in England. In this book, originally published in 1975, Professor Bruford provides a sequel to Culture and Society in Classical Weimar 1775-1806 and shows how the ideal of self-cultivation entered into the thought of a number of highly individual German philosophers, theologians, poets and novelists, each in his own corner of the rapidly changing world of the nineteenth century.

In a lecture in 1923, Thomas Mann said that the ordinary middle-class German had never considered culture to include an interest in politics, and still did not do so. The idea of the true freedom which comes to the man who lives as much as possible in the invisible world of culture and accepts as a kind of fate his social, political and material circumstances was indeed at the heart of the German idealism of Goethe's day, and unworldliness went along with very great achievements in literature, scholarship and philosophy. Bildung, self-cultivation, came to be as natural a requirement of educated, middle-class life as sport was in England. In this book, originally published in 1975, Professor Bruford provides a sequel to Culture and Society in Classical Weimar 1775-1806 and shows how the ideal of self-cultivation entered into the thought of a number of highly individual German philosophers, theologians, poets and novelists, each in his own corner of the rapidly changing world of the nineteenth century.

Kant’s proclamation of humankind’s emergence from “self-incurred immaturity” left his contemporaries with a puzzle: What models should we use to sculpt ourselves if we no longer look to divine grace or received authorities?  Deftly uncovering the roots of this question in Rhineland mysticism, Pietist introspection, and the rise of the bildungsroman, Jennifer A. Herdt reveals bildung, or ethical formation, as the key to post-Kantian thought. This was no simple process of secularization, in which human beings took responsibility for something they had earlier left in the hands of God.  Rather, theorists of bildung, from Herder through Goethe to Hegel, championed human agency in self-determination while working out the social and political implications of our creation in the image of God.  While bildung was invoked to justify racism and colonialism by stigmatizing those deemed resistant to self-cultivation, it also nourished ideals of dialogical encounter and mutual recognition.  Herdt reveals how the project of forming humanity lives on in our ongoing efforts to grapple with this complicated legacy.

Acceptable/Fair condition. Book is worn, but the pages are complete, and the text is legible. Has wear to binding and pages, may be ex-library. 1.05

Veröffentlichungen den Zentrums für Zeitgeschichte von Bildung und Wissenschaft der Leibniz-Universität Hannover zur Hochschul- und Wissenschaftsgeschichte sowie zur Kultur- und Wissenschaftspolitik herausgegeben von Manfred Heinemann. Der Schwerpunkt liegt auf Publikationen zur Erschließung Bildungspolitik der Jahre ab 1945, insbesondere in der Zeit der Besatzung und in den Anfangsjahren der Bundesrepublik und der DDR.

In diesem Studien- und Werkbuch wird ein zugleich theorie- und praxisorientiertes Konzept für das Entwickeln, Planen und Steuern von Projekten entfaltet. Umfangreiche Arbeitsmaterialien und konkrete Fallbeispiele unterstützen eine selbstorganisierte Gestaltung des Projektprozesses.  Das Projektmanagement ist die innovative Antwort auf den wachsenden Konkurrenz- und Veränderungsdruck auch im Bildungs-, Kultur- und Sozialbereich. Es nutzt die hohe Problemlösekompetenz und Kreativität von fach- und hierarchieübergreifend zusammengesetzten Teams. Projekte stellen den Kern institutioneller Interventionsstrategien dar (z.B. bei der Organisationsentwicklung, dem Qualitäts- und Wissensmanagment, der lernenden Organisation). Die Autoren rücken daher den in der Literatur bisher weitgehend vernachlässigten Zusammenhang zwischen Projektmanagement und Institution im Sinne des "organisationalen Lernens" in den Vordergrund.

544 pages. German language. 9.17x6.10x1.69 inches. In Stock.