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Titlebook: Uli der Pächter; Jeremias Gotthelf,Walter Muschg Book 1990 Springer Basel AG 1990 Literatur.Pächter.Sprachwissenschaft.literary diction

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Jeremias Gotthelfamous taxonomy of H. Richard Niebuhr (1951), Calvinism takes the view that Christ is the transformer of culture and works through the church on earth now to begin that work of transformation. In the stirring words attributed to Abraham Kuyper (but for which nobody knows the source, except for Calvin
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Jeremias Gotthelferican religious and governmental identity and rights. The chapter concludes by offering an analysis of the downfall of the MBC, emphasising how models of governance strengthened and established out of corporate flexibility could, at the same time, be made brittle and weakened.
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Jeremias Gotthelfis abolishing our sense of distance, compacting space while intermingling virtuality with reality. Also, various categories of migration are creating hybrid cultural circumstances of multi-ethnicity. As such, our consciousness of reality is being radically configured by globalization in ways that we
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Jeremias Gotthelfrt to legitimate projects of “hyper-mastery,” such as constructing security mechanisms to protect against terrorism or defense-mechanisms to cope with potential personal risks. These projects of hyper-mastery can easily result in heightened and crippling anxieties or social pathologies—from which, s
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Jeremias Gotthelfintend here to examine either their nuanced academic views or their relationship to the more strident and expressly political views and actions of the Hindu nationalists. Instead, I want to concentrate on the political parties and extraparliamentary organizations which have carved out a space in the
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Jeremias Gotthelfwith women to increase women’s insight into their spiritual struggles and resources in coping with the man’s aggression. Two case examples are offered to illustrate ways to empower women to cope effectively with being a victim of relational aggression, even though they are not responsible for causin
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Jeremias Gotthelfnational and European identity mix has been — besides political, socioeconomic and cultural factors — religion and secularity (see Spohn 2008, 2009). One might suspect that these premises are rather commonsensical. But this is not, in fact, the case. The . of this chapter, therefore, presents a hist
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