Sentences with phrase «lenbachhaus und»

The Movement said that the Bank für Kirche und Caritas eG — which translates as Bank for the Church and Caritas — was one of the first Catholic banks to turn its back on fossil fuels.

I still have lots of friends in Formula One,» Ecclestone had told Germany's Auto, Motor und Sport before the announcement.

«Somehow, we didn't get hit with a tidal wave of selling that many expected... despite all the sturm und drang about little Rocket Man in North Korea or the sheer impotence of Congress or Trump's tweets that often seem, let's say, out of step with folks like Washington, Jefferson [and] Lincoln, to name three of our more presidential presidents,» the «Mad Money» host said.

That's why it takes a certain kind of person to believe in themselves and weather the sturm und drang that may wash over them.

German software company SAP (originally «Systemanalyse und Programmentwicklung», or System Analysis and Program Development) was founded by five former IBM employees in 1972.

All of this Sturm und Drang has been reflected in the company's stock price.

Speaking with the German financial newspaper Finanz und Wirtschaft this month, Pierre says we're seeing a significant slowdown in the number of large deposits being discovered.

A lawyer and author of several books, Höffner's new two - volume work, Geschichte und Wesen des Urheberrechts (his preferred English translation is The History and Nature of Copyright) contends that the German states» 19th - century transformation from an agricultural backwater to an industrial power the equal of Britain was due in part to their relaxed attitude toward copyright and intellectual property (IP).

FoxNews.com 4-5-17 The Trump administration issued a memo late last week revoking two federal directives implemented und...

Separately, Siemens said it would sell its half of BSH Bosch und Siemens Hausgeraete GmbH, the home appliances maker, to joint venture partner Robert Bosch GmbH for 3 billion euros ($ 3.85 billion).

11.50: Why cities and governments support coworking — Tanja Mühlhans, City of Berlin (Senate Department of Economics, Projekt Zukunft — Creative Industries), Dirk Kiefer, Initiative Kultur - und Kreativwirtschaft des Bundes (Federal Ministry of Econonomics & Technology, Germany)

Losing Our Virtue: Why the Church Must Recover Its Moral Vision by David F. Wells Eerdmans, 228 pages, $ 25 It is almost sixty years since Hans Urs von Balthasar, in a penetrating essay titled «Patristik, Scholastik, und Wir,» observed what he considered to be the «late autumn» of our times.

But I can not assess Mason's presentation of Whitehead in itself; my concern is with the fact that by interpreting Heidegger in the image of his reading of Whitehead, he produces an account of the temporal problematic of Sein und Zeit that seems fundamentally mistaken at key points.

Heidegger's characteristic claim in Sein und Zeit is that there are always three horizons of the disclosure space called temporality which could have this kind of fundamental role in determining what to mean by «be».

The categories suited to the interpretation of nature are treated in Sein und Zeit as restrictive and devolved forms of the existentials of Dasein, and in general it is denied that nature has any Being outside of the ecstatic - horizonal disclosure space of human historicality.

The Fundamentalontologie of Sein und Zeit «goes deeper» than existing ontology (if it does) precisely by restoring to the traditional role of temporal presence the larger context of the problem of the unity of all three horizons.4

Everything is in the grasp of this life - force, this «infinite, inexplicable, forward - urging will in which all Being is grounded» (Kultur und Ethik [Biederstein Verlag, 1948], p. 211).

Yet in this, true piety celebrates a living and continuous divine service [Kultur und Ethik, pp. 243 - 244].

In line with Sein und Zeit's general thesis, it is only as possible that so - called «past facts» enter into an authentic disclosedness of Dasein, for Dasein is in general a possibility of itself.

One is the practical dynamic of grace in «love and work» (zu Lieben und zu Arbeiten, Freud's terse summary of what makes for a human life), which is today: Motivation in love and work springs from prior love.

Their masterwork, Kinder und Hausmarchen (1812 - 1822), usually translated as Grimm's Fairy Tales, still reigns unchallenged as the greatest folk tale collection of them all.

Einführung und Auslegung (1961).

ET by P. Scott of Überlieferung und Auslegung im Matthäusevangelum (1960).

«The Problem of the Historical Jesus» (ET by W. J. Montague of «Das Problem des historischen Jesus», ZTK 51 [1954], 125 - 53 [= E. Käsemann, Exegetische Versuche und Besinnungen I (1960), 187 - 214]-RRB-, Essays on New Testament Themes.

However, he is only able to formulate a biblical theology by a process of transforming the cosmic and transcendent dimensions of the New Testament message into an existential anthropology (supposedly borrowed from Heidegger's Sein und Zeit, but Bultmann's categories are almost a parody of Heidegger's).

ET by D. Cairns of das sogenannte Kerygma und der historische Jesus (1958).

[A revised version of the book, incorporating the material in the essay, was published in German as Kerygma und historischer Jesus (Zurich: Zwingli Verlag, 1960).

Another contribution along these lines published more recently is E. Jüngel, Paulus und Jesus (Hermeneutische Untersuchungen zur Theologie 2 [Tülbingen: J. C. B. Mohr (Paul Siebeck), 1964]-RRB-, where the existentialism is modified by the use of the «word - event» concept of the «new hermeneutic», and the present (Kingdom of God) and future (Son of man) elements in the teaching of Jesus are interpreted in terms of the nearness and distance of God to history.

«Jesus von Nazareth und der Glaube an den Auferstandenen», Der historische Jesus und der kerygmatische Christus, ed.

F. L. Cross (Texte und Untersuchungen 88 [Berlin: Akademie Verlag, 1964]-RRB-, 447 - 59.

For one thing, Hegel says as much: «As science, truth is pure self - consciousness in its self - development and has the shape of the self, so that the absolute truth of being is the known Notion and the Notion as such is the absolute truth of being (das an und für sich seiende).

While Heidegger's Sein und Zeit has not yet been translated, there is a valuable exposition of its thought and a discussion of its terminology in the prefatory essay to a collection of essays by Martin Heidegger published under the title of Existence and Being.

(* This is Section 3.1 of Fetz's book, Whitehead: Prozessdenken und Substanzmetaphysik [Friburg / Munchen: Verlag Karl Alber, 1981].

The author tells us enthusiastically about a journey made with a friend, Gloria Thurn und Taxis, around the places in Bavaria associated with Pope Benedict XVI: his birthplace, the scenes of his boyhood in Tittmoning and Altoetting, and the cities of Munich and Regensburg.

(Martin Buber, «Der Chaluz und seine Welt» [Aus Einer Rede], Almanach des Schoken Verlag auf das Jahr 5697 [1936 - 37], p. 89 f.; Kampf um Israel, pp. 25 f. [my translation], 253, 268 f., 193, «The Gods of the Nations and God,» p. 210, «And If Not Now, When?»

(From a conversation between Buber and Max Brod quoted in Max Brod, «Zur Problematik des Bösen und des Rituals,» Der Jude, «Sonderheft zu Martin Bubers fünfzigstem Geburtstag,» X, 5 [March 1928], ed.

In the original title of the chapter, «Aristotle und Whiteheadscher Wesenheitsbegriff» lurks a problem of translation that haunts the whole chapter.

Logik und Metaphysik (Berlin: 1967), 144 - 147.

Count Yorck von Wartenburg (Briefwechsel zwischen Wilhelm Dilthey und dem Grafen Paul Yorck von Wartenburg, 1877 - 97.

On Freud cf. H. Ruppelt, «Das Freiheitsverstandnis in Psychologie und Ethik,» Zeitschriftfur Katholische Theologie 99 (1977), 25 - 46.

In such a case he must present his view in a way that does justice to the ecclesial importance of his opinion, to the continuation of his dialogue with the magisterium und also to his respect for the latter's teaching.

(Christentum und Selbstbehauptung, Frankfort, 1940.)

Now, after the Council, the so - called progressives have no right at all to treat their «conservative» brothers und sisters in the same way as they themselves, rightly or wrongly, thought they had been treated by their so - called opponents before the Council.

Further evidence for the existence of table - fellowship with «tax collectors and sinners» as a feature of the ministry of Jesus is the role played by communal meals in earliest Christianity (E. Lohmeyer, Lord of the Temple [ET by Stewart Todd of Kultus und Evangelism (1942); Edinburgh: Oliver and Boyd, 1961], pp. 79ff, discusses the central role of table - fellowship in the ministry of Jesus, but he is particularly concerned with the development towards the Last Supper, which he sees as historical, rather than with the relationship between this table - fellowship and the cross, on the one hand, and the communal meals of early Christianity on the other.)

The saying, therefore, belongs to the positive sayings about the Baptist and as such would have to be rejected, on Bultmann's grounds, as having a Sitz zm Leben in anti-Jewish polemic in the early Church, (As indeed it is by E. Jüngel, the only recent contributor to the discussion to deny the authenticity of the saying, who argues that Matthew has set John on the side of Jesus «aus antijüdischer Polemik» [Paulus und Jesus (Tübingen: J. C. B. Mohr [Paul Siebeck], 1964), p. 191].

Indeed, the most recent study of them, by E. Jüngel in his Paulus und Jesus, claims that the Kingdom of God actually becomes a reality for the hearer of the parables in the parables themselves, which are, by their nature as parable, peculiarly well designed to manifest the reality of the Kingdom as parable (E. Jüngel, Paulus und Jesus [21964], pp. 135 - 74; cf. J.M. Robinson, Interpretation 18 [1964], 351 - 6.)

Gottingen: Vandenhoeck und Ruprecht, 1967, 1980.

3, «Person und Subjekt,» and in his Anthropology in Theological Perspective, trans.

See further Arthur Weiner, Glaube und Geschichte im Alten Testament, Kohihammer, Stuttgart, 1931, pp. 23 ff.

Ein Rede über Jugend und Religion» [1919], pp. 202 - 209, 217 - 224.)