End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the author. Dutch law entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. Xxxxx Xxxxxxxx The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology Abstract: Is it justified to depict Xxxx’s letters as an example of political theology, as Xxxxxx did in his Heidelberg lectures on Romans in 1987? The justification lies in the fact that as a founder of non-Jewish “Christian” communities Xxxx has to act as a politician. But he was a politician of a special kind, one who pretended to be called by God (or Xxxxxx) to be a spiritual leader with the task to establish a new people. To clarify this point, the author focuses on the way Xxxx manages distinctions (between Jews and non-Jews, between followers of Xxxxxx and those who stick to the world as it is, and so on) and on the impact of his theology on these distinctions. This impact relates to the intensification of distinctions. The extreme consequence of this is the distinction between friend and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use of the term “political theology.” It turns out that Xxxx’s political theology cannot be taken in the sense Roman intellectuals already used the term (state cult), but points in another direction, a “Messianic” subversion of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx (born in 1923), a philosopher who is as closely connected to non-orthodox Jewish thought as he also is to non-conformist and anti-capitalist movements.¹ The lectures on Xxxx, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attention. This theme is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations of the Messianic”), Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attempt, in the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “heretic,” Xxxxxxx, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritance, and therefore accepted only the Gospels and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Laws, and the sole affirmation of the Savior-God, the Father of the Messiah. The believers hope for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace of the very idea of modernity: the endeavor to overcome the past radically, by way of a total rupture, and to move in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason for the concept of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibid., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theology.
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End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the author. Dutch law entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial material inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. Ultrarapid Generation of Femtoliter Microfluidic Droplets for Single- Molecule-Counting Immunoassays Jung-uk Shim,†,§,* Xxxxx Xxxxxxxx X. Xxxxxxxxxx,† Xxxxx X. Xxxxx,† Xxxxx X. Xxxxxxx,† Xxxxxxx Xxxxxxxxxx,‡ Xxxxxxx X. X. Xxxx,†,^ Xxxxx Xxxxxxxxx,† and Xxxxx Xxxxx† †Department of Chemistry, University of Cambridge, Lensfield Road, Cambridge, U.K., CB2 1EW and ‡Department of Biochemistry, University of Cambridge, Cambridge, U.K., CB2 1GA. §Present address: Biomedical Engineering, University of Glasgow, Glasgow, UK, G12 8LT. ^Present address: Radboud University Nijmegen, Institute for Molecules and Xxxxxxxxx, Xxxxxxxxxxxxxx 000, 0000 XX Xxxxxxxx, Xxx Xxxxxxxxxxx. ARTICLE ABSTRACT We report a microfluidic droplet-based approach enabling the measurement of chemical reactions of individual enzyme molecules and its application to a single-molecule-counting immunoassay. A microfluidic 6 device is used to generate and manipulate <10 fL droplets at rates of up to 1.3 × 10 per second, about 2 orders of magnitude faster than has previously been reported. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology Abstract: Is it justified femtodroplets produced with this device can be used to depict Xxxx’s letters as an example of political theology, as Xxxxxx did in his Heidelberg lectures on Romans in 1987? The justification lies in encapsulate single biomolecular complexes tagged with a reporter enzyme; their small volume enables the fact that as a founder of non-Jewish “Christian” communities Xxxx has to act as a politician. But he was a politician fluorescent product of a special kind, one who pretended single enzyme molecule to be called detected within 10 min of on-chip incubation. Our prototype system is validated by God (or Xxxxxx) to be a spiritual leader with the task to establish a new people. To clarify this point, the author focuses on the way Xxxx manages distinctions (between Jews and non-Jews, between followers of Xxxxxx and those who stick to the world as it is, and so on) and on the impact of his theology on these distinctions. This impact relates to the intensification of distinctions. The extreme consequence of this is the distinction between friend and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use of the term “political theology.” It turns out that Xxxx’s political theology cannot be taken in the sense Roman intellectuals already used the term (state cult), but points in another direction, a “Messianic” subversion of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx (born in 1923), a philosopher who is as closely connected to non-orthodox Jewish thought as he also is to non-conformist and anti-capitalist movements.¹ The lectures on Xxxx, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attention. This theme is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis detection of a new covenant with God. As Xxxxxx makes explicit biomarker for prostate cancer in the second part buffer, down to a concentration of his lec- tures (“Effects. Xxxx 46 fM. This work demonstrates a highly flexible and Modernity: Transfigurations sensitive diagnostic platform that exploits extremely high-speed generation of the Messianic”), Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attempt, in the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “heretic,” Xxxxxxx, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritance, and therefore accepted only the Gospels and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Laws, and the sole affirmation of the Savior-God, the Father of the Messiah. The believers hope for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace of the very idea of modernity: the endeavor to overcome the past radically, by way of a total rupture, and to move in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason monodisperse femtoliter droplets for the concept counting of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibidindividual analyte molecules., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theology.
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End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the author. Dutch law entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial material inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. Xxxxx Xxxxxxxx View Article Online / Journal Homepage / Table of Contents for this issue ChemComm Dynamic Article Links Cite this: Chem. Commun., 2011, 47, 8740–8749 xxx.xxx.xxx/xxxxxxxx FEATURE ARTICLE Triazole: a unique building block for the construction of functional materials Xxxxxx Xxxx´xˇxx, Xxxx X. X. Xxxxxx and Xxxx X. Xxxxx* Downloaded by Radboud Universiteit Nijmegen on 06 December 2012 Published on 09 May 2011 on xxxx://xxxx.xxx.xxx | doi:10.1039/C1CC10685F DOI: 10.1039/c1cc10685f Over the past 50 years, numerous roads towards carbon-based materials have been explored, all of them being paved using mainly one functional group as the brick: acetylene. The Management acetylene group, or the carbon–carbon triple bond, is one of Distinctionsthe oldest and simplest functional groups in chemistry, and although not present in any of the naturally occurring carbon allotropes, it is an essential tool to access their synthetic carbon-rich family. In general, two strategies towards the synthesis of p-conjugated carbon-rich structures can be employed: Xxxxx Xxxxxx on Xxxx’s Political Theology Abstract: Is it justified to depict Xxxx’s letters as an example of political theology, as Xxxxxx did in his Heidelberg lectures on Romans in 1987? The justification lies in (a) either the fact that acetylene group serves as a founder of building block to access acetylene-derived structures or (b) it serves as a synthetic tool to provide other, usually benzenoid, structures. The recently discovered copper-catalysed azide–alkyne cycloaddition (CuAAC) reaction, however, represents a new powerful alternative: it transforms the acetylene group into a five-membered heteroaromatic 1H-1,2,3-triazole (triazole) ring and this gives rise to new opportunities. Compared with all-carbon aromatic non-Jewish “Christian” communities Xxxx has to act functional rings, the triazole ring possesses three nitrogen atoms and, thus, can serve as a politicianligand to coordinate metals, or as a hydrogen bond acceptor and donor. But he was a politician This Feature Article summarises examples of a special kindusing the triazole ring to construct conjugation- and/or function-related heteroaromatic materials, one who pretended to be called by God (such as tuneable multichromophoric covalent ensembles, macrocyclic receptors or Xxxxxx) to be a spiritual leader with the task to establish responsive foldamers. These recent examples, which open a new people. To clarify this pointsub-field within organic materials, the author focuses started to appear only few years ago and represent ‘‘a few more bricks’’ on the way Xxxx manages distinctions (between Jews and nonroad to carbon-Jews, between followers of Xxxxxx and those who stick to the world as it is, and so on) and on the impact of his theology on these distinctions. This impact relates to the intensification of distinctions. The extreme consequence of this is the distinction between friend and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use of the term “political theologyrich functional materials.” It turns out that Xxxx’s political theology cannot be taken in the sense Roman intellectuals already used the term (state cult), but points in another direction, a “Messianic” subversion of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx (born in 1923), a philosopher who is as closely connected to non-orthodox Jewish thought as he also is to non-conformist and anti-capitalist movements.¹ The lectures on Xxxx, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attention. This theme is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations of the Messianic”), Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attempt, in the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “heretic,” Xxxxxxx, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritance, and therefore accepted only the Gospels and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Laws, and the sole affirmation of the Savior-God, the Father of the Messiah. The believers hope for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace of the very idea of modernity: the endeavor to overcome the past radically, by way of a total rupture, and to move in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason for the concept of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibid., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theology.
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End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the author. Dutch law entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. Organic & Published on 17 July 2017. Downloaded by Radboud University Nijmegen on 3/8/2019 8:23:31 AM. Biomolecular Chemistry PAPER Cite this: Org. Biomol. Chem., 2017, 15, 6426 Received 22nd June 2017, Accepted 15th July 2017 DOI: 10.1039/c7ob01510k xxx.xx/xxx Poly(methylhydrosiloxane) as a green reducing agent in organophosphorus-catalysed amide bond formation† Daan X. X. Xxxxxxx, Xxxxx Xxxxxxxx The Management X. Xxxxxxx, Xxxx X. Koenders, Xxxxxx P. J. T. Xxxxxx and Xxxxxx Xxxxxxxxx * Development of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology Abstract: Is it justified to depict Xxxx’s letters as an example catalytic amide bond formation reactions has been the subject of political theology, as Xxxxxx did in his Heidelberg lectures on Romans in 1987? The justification lies the intensive investi- gations in the fact that as a founder of nonpast decade. Herein we report an efficient organophosphorus-Jewish “Christian” communities Xxxx has to act as a politiciancatalysed amidation reaction between unactivated carboxylic acids and amines. But he was a politician of a special kind, one who pretended to be called by God (or Xxxxxx) to be a spiritual leader with the task to establish a new people. To clarify this point, the author focuses on the way Xxxx manages distinctions (between Jews and non-Jews, between followers of Xxxxxx and those who stick to the world as it is, and so on) and on the impact of his theology on these distinctions. This impact relates to the intensification of distinctions. The extreme consequence of this is the distinction between friend and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use of the term “political theology.” It turns out that Xxxx’s political theology cannot be taken in the sense Roman intellectuals already used the term (state cult), but points in another direction, a “Messianic” subversion of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx (born in 1923Poly(methylhydrosiloxane), a philosopher who waste product of the silicon industry, is used as closely connected an inexpensive and green reducing agent for in situ reduction of phosphine oxide to nonphosphine. The reported method enables the synthesis of a wide range of secondary and tertiary amides in very good to excellent yields. Over the past decade, there has been a significant interest in the development of catalytic versions of phosphine-orthodox Jewish thought as he also is to non-conformist mediated reactions that are often used in organic synthesis, including the Xxxxxxxxxx, Xxxxxxxxx, Xxxxxx and anti-capitalist movements.¹ Xxxxx reactions.1 The lectures on Xxxxformation of the relatively strong phosphine oxide bond (PvO, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attention. This theme 128 kcal mol−1) is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations of the Messianic”), Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attempt, in the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “heretic,” Xxxxxxx, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritance, and therefore accepted only the Gospels and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Laws, and the sole affirmation of the Savior-God, the Father of the Messiah. The believers hope for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace of the very idea of modernity: the endeavor to overcome the past radically, by way of a total rupture, and to move in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason driving force for the concept of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibid., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theology.classic versions of
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End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the author. Dutch law entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial material inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. Macromolecules 2010, 43, 10157–10161 10157 DOI: 10.1021/ma1024889 Convenient Route To Initiate Kumada Catalyst-Transfer Polycondensation Using Ni(dppe)Cl2 or Ni(dppp)Cl2 and Sterically Hindered Grignard Compounds Xxxxxxxxx Xxxxxxxxxx,*,†,§ Xxxxxxx Xxxxxx,*,‡,§ Xxxxx Xxxxxxxx The Management Xxxxxxx,† Xxxxxxx Xxxxxx,† Xxxxxxx X. X. Xxxx,‡ and Xxxxx Xxxxx*,† †Leibniz-Institut fu€r Polymerforschung Dresden e.V., Xxxx Xxxxxxx 0, 00000 Xxxxxxx, Xxxxxxx, and ‡Melville Laboratory for Polymer Synthesis, Department of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology Abstract: Is it justified Chemistry, University of Cambridge, Lensfield Road, Cambridge CB2 1EW, U.K. §V.S. and M.S. contributed equally to depict Xxxx’s letters the work Conjugated polymers (CPs) attract considerable attention as an example promising materials for solar cells, field effect transistors, light- emitting diodes, etc.1 However, the properties of political theologyexisting CPs that are prepared predominantly by conventional step-growth poly- condensations are still far from optimal. For industrial-scale applications, CPs with controllable molecular weight (MW), MW distribution, chain-end functionality, minimum amounts of defects, and as Xxxxxx did a result, controlled and reproducible optoelec- tronic properties are required. In addition, new CP architectures are needed that predictably self-assemble into desirable nano- morphologies, thus solving a longstanding problem with improp- er morphologies of active layers in his Heidelberg lectures on Romans optoelectronic devices.1 Nowadays, chain-growth Kumada catalyst transfer polyconden- sations (KCTP), also referred to as Grignard metathesis poly- merization (GRIM),2 has become a powerful tool for the synthe- sis of well-defined polymers,3 all-conjugated block copolymers4 and polymer brushes.8-10 However, despite impressive progress, several important challenges still remain. Although a number of model thiophene-based conjugated block copolymers were already synthesized via the sequential polymerization of different monomers,4a-e examples of all-conjugated block copolymers com- posed of two substantially different blocks remain scarce.4f-i While some effort has been made in 1987? The justification lies synthesizing various types of donor-acceptor block copolymers,5 all-conjugated block copo- lymers composed of state-of-the-art electron-donor and electron- acceptor conjugated blocks have not been synthesized to date. Such architectures are potentially promising materials for inter- face engineering in organic solar cells, especially when consider- ing that power conversion efficiencies of all-polymer blend photovoltaics are currently lagging behind polymer/fullerene derivative-based devices.6 Difficulties in preparing such block copolymers originate from the synthetic requirements that the two different blocks should be formed with the aid of the same catalyst, under approximately the same polymerization condi- tions and without a sacrifice in the fact chain-growth polymerization performance.7 One way to solve this problem is to optimize the polymerization conditions and catalysts that as a founder are suitable to grow both blocks.4f-i An alternative strategy implies that two blocks are polymerized in two steps under conditions optimal for polymerization of non-Jewish “Christian” communities Xxxx has to act as a politician. But he was a politician of a special kind, one who pretended to be called by God (or Xxxxxx) to be a spiritual leader with the task to establish a new people. To clarify this pointeach block.8 Here, the author focuses on the way Xxxx manages distinctions (between Jews and non-Jews, between followers of Xxxxxx and those who stick to the world as it is, and so on) and on the impact of his theology on these distinctions. This impact relates to the intensification of distinctions. The extreme consequence of this is the distinction between friend and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use of the term “political theology.” It turns out that Xxxx’s political theology cannot be taken in the sense Roman intellectuals already used the term (state cult), but points in another direction, a “Messianic” subversion of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx (born in 1923), a philosopher who is as closely connected to non-orthodox Jewish thought as he also most challenging step is to nonselectively prepare functional Ni-conformist and antiinitiators in high yield (frequently called as externally added initiators) that are properly attached to molecules or objects, from which polymerization of + *Corresponding author. Telephone: 00-capitalist movements.¹ The lectures on Xxxx000-0000-000, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in IdeenE-mail: (V.S.) xxxxxxxxxx@xxxxx.xx; (A.K.) xxxxx@xxxxx.xx; (M.S.) xx000@xxx.xx.xx.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attention. This theme is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations of the Messianic”), Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attempt, in the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “heretic,” Xxxxxxx, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritance, and therefore accepted only the Gospels and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Laws, and the sole affirmation of the Savior-God, the Father of the Messiah. The believers hope for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace of the very idea of modernity: the endeavor to overcome the past radically, by way of a total rupture, and to move in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason for the concept of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibid., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theology.
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End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the author. Dutch law entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. Xxxxx Xxxxxxxx The Management Microbial Ecology (2018) 76:1041–1052 xxxxx://xxx.xxx/10.1007/s00248-018-1183-3 SOIL MICROBIOLOGY Different Recovery Processes of DistinctionsSoil Ammonia Oxidizers from Flooding Disturbance Fei Ye1,2 • Xxx-Xxx Ma1 • Huub X. X. Op den Camp3 • Xxxxxxx Xxxxxxxxxxx0,5 • Lei Li6 • Xxxx-Xxxx Lv1,2 • Xxxxx-Xxx Xx0 • Xx Xxxx0 Received: Xxxxx Xxxxxx on Xxxx’s Political Theology Abstract29 December 2017 / Accepted: Is it justified 26 March 2018 / Published online: 11 April 2018 Ⓒ Springer Science+Business Media, LLC, part of Springer Nature 2018 Abstract Understanding how microorganisms respond to depict Xxxx’s letters as an example environmental disturbance is one of political theology, as Xxxxxx did the key focuses in his Heidelberg lectures on Romans in 1987? The justification lies microbial ecology. Ammonia-oxidizing bacteria (AOB) and archaea (AOA) are responsible for ammonia oxidation which is a crucial step in the fact that as nitrogen cycle. Although the physiology, distribution, and activity of AOA and AOB in soil have been extensively investigated, their recovery from a founder natural disturbance remains largely unknown. To assess the recovery capacities, including resistance and resilience, of nonAOA and AOB, soil samples were taken from a reservoir riparian zone which experienced periodically water flooding. The samples were classified into three groups (flooding, recovery, and control) for a high-Jewish “Christian” communities Xxxx has to act as throughput sequencing and quantitative PCR analysis. We used a politician. But he was a politician relative quantitative index of a special kind, one who pretended to be called by God both the resistance (or XxxxxxRS) and resilience (RL) to be assess the variation of gene abundance, alpha-diversity, and community composition. The AOA generally demonstrated a spiritual leader better recovery capability after the flooding disturbance compared to AOB. In particular, AOAwere more resilient after the flooding disturbance. Taxa within the AOA and AOB showed different RS and RL values, with the task to establish a new peoplemost abundant taxa showing in general the highest RS indices. To clarify this point, Soil NH + and Fe2+/Fe3+ were the author focuses on main variables controlling the way Xxxx manages distinctions (between Jews key taxa of AOA and non-Jews, between followers AOB and probably influenced the resistance and resilience properties of Xxxxxx AOA and those who stick AOB communities. The distinct mechanisms of AOA and AOB in main- taining community stability against the flooding disturbance might be linked to the world as it is, and so on) and on different life-history strategies: the impact of his theology on these distinctions. This impact relates AOA community was more likely to represent r-strategists in contrast to the intensification of distinctionsAOB community following a K-life strategy. The extreme consequence of this is Our results indicated that the distinction between friend AOA may play a vital role in ammonia oxidation in a fluctuating habitat and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use of the term “political theology.” It turns out that Xxxx’s political theology cannot be taken in the sense Roman intellectuals already used the term (state cult), but points in another direction, a “Messianic” subversion of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down are often sincere in their attempt to do justice contribute to the person they talk about. Nevertheless, even this kind stability of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx (born in 1923), a philosopher who is as closely connected to non-orthodox Jewish thought as he also is to non-conformist and anti-capitalist movements.¹ The lectures on Xxxx, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideenriparian ecosystem.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attention. This theme is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations of the Messianic”), Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attempt, in the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “heretic,” Xxxxxxx, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritance, and therefore accepted only the Gospels and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Laws, and the sole affirmation of the Savior-God, the Father of the Messiah. The believers hope for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace of the very idea of modernity: the endeavor to overcome the past radically, by way of a total rupture, and to move in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason for the concept of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibid., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theology.
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End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the author. Dutch law entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial material inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. Xxxxx Xxxxxxxx The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology Abstract: Is it justified to depict Xxxx’s letters as an example of political theology, as Xxxxxx did in his Heidelberg lectures on Romans in 1987? The justification lies in the fact that as a founder of non-Jewish “Christian” communities Xxxx has to act as a politician. But he was a politician of a special kind, one who pretended to be called by God (or Xxxxxx) to be a spiritual leader with the task to establish a new people. To clarify this point, the author focuses on the way Xxxx manages distinctions (between Jews and non-Jews, between followers of Xxxxxx and those who stick to the world as it is, and so on) and on the impact of his theology on these distinctions. This impact relates to the intensification of distinctions. The extreme consequence of this is the distinction between friend and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use of the term “political theology.” It turns out that Xxxx’s political theology cannot be taken in the sense Roman intellectuals already used the term (state cult), but points in another direction, a “Messianic” subversion of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxxxxx xx Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx MD Xxxxxxxx Xxxxxxxx-Xxxxxx, MD, PhD Xxxxxx (born in 1923)X. Xxxxxxx, a philosopher who is as closely connected to non-orthodox Jewish thought as he also is to non-conformist and anti-capitalist movements.¹ The lectures on MD, PhD Xxx X. xx Xxxx, delivered shortly before he died in 1987MD, are a kind of personal testamentPhD Xxxx xxx Xxxxxxxx, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see PhD Xxx X. xxx Xxxxxxxx, MD, PhD Xxxxxxx Xxxxxx, “Reisender in IdeenMD, PhD Screening for Lung Cancer with Digital Chest Radiography: ORIGINAL RESEARCH THORACIC IMAGING ■ Purpose: To estimate the performance of digital chest radiography for detection of lung cancer.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attention. This theme is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations of the Messianic”), Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attempt, in the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “heretic,” Xxxxxxx, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritance, and therefore accepted only the Gospels and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Laws, and the sole affirmation of the Savior-God, the Father of the Messiah. The believers hope for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace of the very idea of modernity: the endeavor to overcome the past radically, by way of a total rupture, and to move in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason for the concept of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibid., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theology.
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End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the author. Dutch law entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial material inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. View Article Online / Journal Homepage / Table of Contents for this issue PAPER xxx.xxx.xxx/xxxxxxxxx | Journal of Materials Chemistry Synthesis and characterization of low bandgap conjugated donor–acceptor polymers for polymer:PCBM solar cells† x Xxxxx Xxxxxxxx The Management Xx,‡ a Xxxxxxx Xxxxxx,‡b Xxxxxxx X. Xxxxxxxxx,‡b Ximin He,a Xxxxxxx X. Xxxxxx,b Xxxx X. Xxxxxxxxx and Xxxxxxx X. X. Xxxx*a Published on 20 September 2010. Downloaded by Radboud University Nijmegen on 9/8/2022 1:31:43 PM. DOI: 10.1039/c0jm01641a We report on the synthesis, characterization and photovoltaic performance of Distinctions: Xxxxx Xxxxxx three novel semiconducting polymers based on Xxxx’s Political Theology Abstract: Is it justified to depict Xxxx’s letters as an example of political theology, as Xxxxxx did in his Heidelberg lectures on Romans in 1987? The justification lies poly[bis-N,N0-(4-octylphenyl)-bis-N,N0-phenyl-1,4- phenylenediamine-alt-5,50-40,70,-di-2-thienyl-20,10,30-benzothiadiazole]. They differ only in the fact that as a founder presence and position of nonhexyl side-Jewish “Christian” communities Xxxx chains on the thienyl groups. T8TBT-0 has to act as a politicianno such side-chains, they face towards the benzothiadiazole in T8TBT-in and away in T8TBT-out. But he was a politician Based on electron-donating triarylamine and electron-accepting dithienyl-benzothiadiazole groups, the new polymers exhibit low bandgaps and enhanced absorption in the red part of a special kind, one who pretended to the visible spectrum. Despite their identical backbone they differ in their synthesis and photophysics: T8TBT-0 and T8TBT-in can be called synthesized by God (or Xxxxxx) to be a spiritual leader with the task to establish direct Suzuki coupling but a new peoplesynthesis procedure is necessary for T8TBT-out. To clarify this point, In absorption and luminescence a blue shift is induced by the author focuses on the way Xxxx manages distinctions (between Jews and non-Jews, between followers of Xxxxxx and those who stick to the world as it is, and so on) and on the impact of his theology on these distinctions. This impact relates to the intensification of distinctions. The extreme consequence of this is the distinction between friend and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use of the term “political theology.” It turns out that Xxxx’s political theology cannot be taken in the sense Roman intellectuals already used the term (state cult), but points in another direction, a “Messianic” subversion of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx (born in 1923), a philosopher who is as closely connected to non-orthodox Jewish thought as he also is to non-conformist and anti-capitalist movements.¹ The lectures on Xxxx, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attention. This theme is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations of the Messianic”), Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attempt, in the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “heretic,” Xxxxxxx, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritance, and therefore accepted only the Gospels and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Laws, and the sole affirmation of the Savior-God, the Father of the Messiah. The believers hope for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace of the very idea of modernity: the endeavor to overcome the past radically, by way of a total ruptureinward facing, and to move in a lesser extent by the direction of a new and better worldoutward-facing side-chains. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason for the concept of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance comparison of the Messiah (or the Messianic) photophysics in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can solutions and films, we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibid., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show conclude that the confron- tation between Xxxxxxx addition of side-chains reduces formation of aggregates in films and Xxxxxx rests on that this effect is stronger for inward-facing side-chains. By blending the idea three polymers with PCBM in a standard photovoltaic device architecture, T8TBT-0 performs best with a power conversion efficiency (PCE) of the intensification of a distinction as the connection between the political 1.0% (under AM1.5G illumination at 100 mW cm—2) compared to 0.17% and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions0.27% for T8TBT-out and T8TBT-in, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theologyrespectively.
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End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the author. Dutch law entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial material inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. Impaired epithelial differentiation of induced pluripotent stem cells from ectodermal dysplasia-related patients is rescued by the small compound APR-246/PRIMA-1MET Xxxx Xxxxxx-Xxxxxxxxxxx,b,1, Xxxxx Xxxxxxx,1, Xxxxx Xxxxxxxx,b, Xxxxx-Xxxxx Xxxxxxx, Xxxx xxx Xxxxxxxxx, Xxxx X. Xxxxxx, Xxxxxxx Xxxxx, Xxxxxx Xxxxxxxx,b,1,2, and Xxxxxxxx Xxxxxx,b,1 aInstitut National de la Santé et de la Recherche Médicale U898, University of Nice, 06107 Nice, France; bStem Cell Research Center, Xxxxx Xxxxxxxxx Faculty of Medicine, INSERTECH, Technion, Haifa 31096, Israel; cZentrum für Integrative Psychiatrie, 24105 Kiel, Germany; dDepartment of Human Genetics, Nijmegen Centre for Molecular Life Sciences, Radboud University Nijmegen Medical Centrum, 6500 HB, Nijmegen, The Management Netherlands; and eDepartment of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology Abstract: Is it justified to depict Xxxx’s letters as an example Oncology- Pathology, Karolinska Institutet, Cancer Center Karolinska, SE-171 76 Stockholm, Sweden Edited by Xxx X. Xxx, The Xxxxxxxx Family Institute for Breast Cancer Research, Ontario Cancer Institute at Princess Xxxxxxxx Hospital, University Health Network, Toronto, ON, Canada, and approved May 8, 2012 (received for review February 7, 2012) Ectodermal dysplasia is a group of political theologycongenital syndromes affecting a variety of ectodermal derivatives. Among them, as Xxxxxx did in his Heidelberg lectures on Romans in 1987? The justification lies ectrodactyly, ectodermal dysplasia, and cleft lip/palate (EEC) syndrome is caused by single point mutations in the fact that as a founder of non-Jewish “Christian” communities Xxxx has to act as a politicianp63 gene, which controls epidermal development and homeostasis. But he was a politician of a special kind, one who pretended to be called by God (or Xxxxxx) to be a spiritual leader with the task to establish a new people. To clarify this point, the author focuses on the way Xxxx manages distinctions (between Jews and non-Jews, between followers of Xxxxxx and those who stick to the world as it is, and so on) and on the impact of his theology on these distinctions. This impact relates to the intensification of distinctions. The extreme consequence of this is the distinction between friend and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use Phenotypic defects of the term “political theology.” It turns out EEC syn- drome include skin defects and limbal stem-cell deficiency. In this study, we designed a unique cellular model that Xxxx’s political theology cannot be taken recapitulated major embryonic defects related to EEC. Fibroblasts from healthy donors and EEC patients carrying two different point mutations in the sense Roman intellectuals already used the term DNA binding domain of p63 were reprogrammed into induced pluripo- tent stem cell (state cultiPSC) lines. EEC-iPSC from both patients showed early ectodermal commitment into K18+ cells but failed to further differ- entiate into K14+ cells (epidermis/limbus) or K3/K12+ cells (corneal epithelium), but points in another direction, a “Messianic” subversion of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx APR-246 (born in 1923PRIMA-1MET), a philosopher who is as closely connected small compound that restores functionality of mutant p53 in human tumor cells, could revert cor- xxxx epithelial lineage commitment and reinstate a normal p63-re- lated signaling pathway. This study illustrates the relevance of iPSC for p63 related disorders and paves the way for future therapy of EEC. TRP63 | rare disease | cornea E ctodermal dysplasia are rare syndromes characterized by ab- normal development of the skin and ectodermal derivatives, like teeth, hair, cornea, and nails. Among these syndromes, some are related to nonmutations on the transcription factor p63 (TP63) and represent a group of autosomal dominant ectodermal dys- plasia associated with orofacial clefting and limb abnormalities. The severe phenotype of p63-orthodox Jewish thought as he also is to nonnull mice highlighted the major role of p63 in embryonic development, and particularly in the devel- opment of ectodermal lineages (1, 2). Five syndromes in which p63 mutations have been detected include ectrodactyly, ectodermal dysplasia, and cleft lip/palate syndrome (EEC), ankyblepharon, ectodermal dysplasia, and cleft lip/palate syndrome (AEC), limb mammary syndrome, acro-conformist dermato-ungual-lacrimal-tooth syn- drome, and antiXxxx-capitalist movements.¹ The lectures on XxxxXxxxxxx syndrome. EEC mutations are clus- tered in the DNA-binding domain and AEC mutations are found in the sterile α-motif or transactivation inhibitory domain (3). Although there are some clinical similarities and overlap between the syndromes, delivered shortly before he died the specific location of p63 mutations in 1987the dif- ferent domains of the gene shows a strong genotype-phenotype correlation, and thus different molecular mechanisms behind the various p63-associated syndromes. Clinical and penetrance vari- ability are observed for the same mutation, suggesting that the number of p63 patients could be underestimated (3, 4). More- over, variability of phenotype among syndromes could be a kind result of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out specific functional consequences of a single theme mutation. For ex- ample, two hot-spot mutants, R304W and R204W, both located in the DNA binding domain of the p63 gene, represent EEC syndrome but, based on their analogy with p53 mutations, may act differently because R304W interferes with DNA binding and R204W with global protein structure/stability of p63, influencing the transcription of target genes differently (5, 6). In addition to skin defects, EEC patients suffer from visual morbidity with progressive limbal stem-cell deficiency that leads to severe visual impairments and blindness (7, 8). Therefore, modeling of these lecturesdiseases is essential to identify abnormalities in molecular processes involving p63, one which their effects on cell growth and skin development, and for drug screening. In vitro cellular models of rare skin and corneal diseases are obtained by the use of patient-derived primary epidermal cells. Given that p63 is a master regulator of embryonic steps of epithelial development, cellular models that could recapitulate the main steps of skin and corneal epithelial development in my view has not gotten very much attentionvitro are necessary. This theme is The re- cently discovered capacity of human somatic cells to be relatively easily reprogrammed into embryonic stem cell-like pluripotent stem cells (iPSC) offers numerous perspectives in therapies by providing patient-specific differentiated cells on demand and novel cellular models for specific pathologies. iPSC technology provide pluripotent stem cells carrying genetic characteristics of patients. These cells have the manage- ment remarkable ability to recapitulate in vitro the main steps of distinctions human embryonic development, and they provide urgently needed tools to generate patient-specific, organotypic disease models. These cellular models may be used for the discovery of novel drugs both in a situation of regime changeflexible and highly specific manner, a situation that is at hand when onebecause they facilitate high-throughput com- pound screening and toxicity assays. Finally, like Xxxxunlike patient pri- xxxx cells, tries to found a community or a people on the basis of a new covenant iPSC derived from patients’ cells provide researchers with Godcells with unlimited proliferation capacity. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations The clinical penetrance of the Messianic”p63 gene is highly variable, apparently be- cause of other genetic and epigenetic factors (9, 10). Therefore, Xxxx’s texts show an ambivalence animal models in which a single EEC mutation is inserted by knock-in may not reproduce the human pathology. Here, we de- rived iPSC lines from healthy control and EEC patients and evaluated their ability to differentiate into epidermal and corneal epithelial cells. Our study demonstrated that is still part of contemporary philosophy because of formulations they displayed im- paired epithelial commitment that could be read partially rescued by a small therapeutic compound. Author contributions: R.S.-F., D.A., and I.P. designed research; R.S.-F., L.S., E.A., X.-X.X., and I.P. performed research; H.v.B., X.X.X., and X.X. contributed new reagents/analytic tools; R.S.-F., L.S., F.-X.X., D.A., and I.P. analyzed data; and R.S.-F., D.A., and I.P. wrote the paper. Conflict of interest statement: K.G.W. is cofounder, shareholder, and member of the board of Xxxxx XX, a company that develops p53-based cancer therapy including the compound APR-246. This article is a PNAS Direct Submission. 1R.S.-F., L.S., D.A., and I.P. contributed equally to this work. 2To whom correspondence should be addressed. E-mail: xxxxxx.xxxxxxx@xxxxxx.xx. This article contains supporting information online at xxx.xxxx.xxx/xxxxxx/xxxxx/xxx:00. 1073/pnas.1201753109/-/DCSupplemental. Downloaded from xxxxx://xxx.xxxx.xxx by RADBOUD UNIVERSITEIT NIJMEGEN on September 21, 2022 from IP address 195.169.218.33. 2152–2156 | PNAS | February 5, 2013 | vol. 110 | no. 6 xxx.xxxx.xxx/xxx/xxx/00.0000/xxxx.0000000000 Results CELL BIOLOGY Derivation of iPSC Lines from WT and EEC Fibroblasts. iPSC lines were obtained by lentiviral infection of primary dermal fibro- blasts isolated from one healthy individual and two EEC patients carrying single point mutations R304W or R204W in the p63 gene. These two mutations located in the DNA binding domain are among the five hotspots accounting for 90% of EEC. Several clones with typical iPSC morphology (Fig. S1A) were expanded and two to three lines for each donor were used for subsequent characterization and experiments (WT or +/+, R204W/+ and R304W/+). Pluripotency of iPSC was confirmed by the expres- sion of various markers such as octamer-binding transcription factor 4 (OCT4), TRA-1-80, and alkaline phosphatase by stain- ing (Fig. S1A) and OCT4, sex-determining region Y box-2 (SOX2), DNA methyltransferase 3b (DNMT3b), and NANOG by quantitative PCR (qRT-PCR) (Fig. S1B). We have previously developed a purely data-driven approach, termed PluriTest, to- xxxx empirically defining the human pluripotent state, because the gold standard germ-line transmission is impossible for human cells (11). Briefly, the PluriTest data model was derived via in- terrogation of large-scale datasets of genome-wide somatic and pluripotent expression profiles and can be used to rapidly and confidently assess the pluripotency of human cells through bio- informatic analysis of microarray data from new stem-cell prep- arations without the sacrifice of laboratory animals for Teratoma assays (11). All iPSC lines displayed high pluripotency scores, similarly to human embryonic stem cells (hESC) and other fi- broblast-derived iPSC (Fig. S1C). Finally, iPSCWT and iPSCEEC lines were able to form embryoid bodies in suspension and differ- entiate into cell types belonging to the three germ layers upon ad- hesion (Fig. S1D). This finding was confirmed by qRT-PCR analysis on gene expression specific for neuroectodermal (NCAM1), en- dodermal (AFP), and mesodermal (CD31) fates. In addition, EEC- iPSC were able to differentiate into trophoectoderm, as shown by CDX2 expression after 6 d with bone morphogenetic protein-4 (BMP-4) (Fig. S1E). Taken together, these data confirmed that we obtained pluripotent iPSC lines and we next explored their potential to model molecular characteristics of EEC syndrome. Impaired Epidermal Differentiation of EEC-iPSC Lines. EEC patients suffer from impaired skin development. To define whether EEC- iPSC lines could mimic these defects, we optimized protocols to differentiate human iPSC into epidermal cells. Epidermal com- mitment of embryonic stem cells can be induced by BMP-4, which inhibits neural differentiation and promotes epidermal fate of neuroectodermal cells (12–14). Prolonged treatment with BMP-4 and ascorbic acid combined with keratinocyte growth conditions have been shown to promote efficiently hESC differentiation into mature keratinocytes (14). However, applying this protocol to iPSC ture keratinocytes (Fig. S2Ci), as demonstrated by expression of K14 and K10 (Fig. S2C ii and iii), signs of spontaneous stratification (Fig. S2C iv and v), and ability to form typical keratinocyte colonies upon splitting (Fig. S2Cvi). This process demontrates that TGF-β inhibition significantly improved the production of epidermal cells from iPSC lines. iPSCEEC were subjected to epidermal commitment according to the above protocol. In response to SB431542 and BMP-4 during the first 10 d, iPSCEEC initiated ectodermal commitment, as illustrated by typical ectodermal cell morphology similarly to iPSCWT cells (Fig. S2A). However, although iPSCWT cells un- derwent epidermal transition from days 13–15 for the production of keratinocyte-like areas proliferating during the next 10 d, iPSCEEC continued to display the same ectodermal morphology (Fig. S3A). Only a small number of keratinocyte-like cells could be noticed occasionally. Immunofluorescence staining (Fig. 1A) and quantification by flow cytometry (Fig. S3B) confirmed that both iPSCR304W/+ and iPSCR204W/+ could produce K18+ ecto- dermal progenitors to a similar extent as iPSCWT (42.5% and 46%, respectively). However, iPSCR304W/+ failed to further dif- ferentiate into K14+ epidermal cells (2.2%), compared with iPSCWT (27.5%) (Fig. 1 and Fig. S2B). Similar results have been obtained for iPSCR204W/+ (Fig. 1B). Of note, expression of p63 was up-regulated to the same extent during epidermal commit- ment of both WT and mutated iPSC (Fig. S3C). Impaired Corneal Differentiation of EEC-iPSC Is Rescued by APR-246/ PRIMA-1MET. EEC patients suffer from visual morbidity because of impaired cornea associated with limbal stem-cell deficiency (7). iPSC lines were induced to corneal fate using a slight modifica- tion of a protocol designed by Xxxx and colleagues for hESC (17). In brief, iPSC lines were seeded on collagen IV in the presence of medium conditioned by human corneal fibroblasts (COF) and treated with BMP-4 between days 0 and 3. As illus- trated by real-time qRT-PCR analysis, human iPSC lines un- derwent sequential differentiation into ectodermal precursors (K18+/Pax6+) at day 4, markers of corneal progenitors (K14+/ p63+/pax6+) appeared at day 8, and markers of terminally dif- ferentiated corneal epithelial (Pax-6+/K3+/K12+) cells were expressed at day 14 (Fig. 2A). Remarkably, at day 14, most of the cells became corneal epithelial cells, as detected by immunoflu- orescence staining (Fig. 2B) and FACS analysis (Fig. 2C). p63 is a putative marker of corneal stem cells, which are located in the limbus, a defined region at the corneal periphery (18). We next challenged iPSCEEC for their ability to undergo proper corneal epithelial commitment compared with the iPSCWT. Similar production of ectodermal progenitors (K18+/E-cadherin+) was lines appeared inefficient because most of the cells differentiate in a Gnostic wayheterogenous manner, with few ectodermal-like cells and with large cystic-like structures (Fig. For XxxxxxS2A). We found that extraembry- onic cells expressing CDX2 and CGHα are produced from iPSC in response to a high dose of BMP-4 (Fig. S2B), Xxxx is suggesting that iPSC, contrary to hESC, do not the founding father efficiently differentiate into ectodermal lineage because they failed to first spontaneously commit into neu- roectoderm (15). Because inhibition of the Christian ChurchTGF-β/nodal pathway promotes lost of pluripotency and neuroectodermal commitment (16), we tested the effect of a TGF-β inhibitor, SB431542, on the epidermal differentiation of iPSC. Ectodermal differentiation of iPSC was dramatically improved in presence of SB431542. A Day 10 B * * * Morphologically, the colonies lost their pluripotent aspect faster and acquired a homogenous ectodermal phenotype within 7 d (Fig. S2A). Pluripotency markers (Oct4 and Dnmt3b) and tropho- ectoderm markers (CDX2 and CGHα) were reduced but a Jew confronted the ker- atinocyte marker K14 was increased (Fig. S2B). Differentiation of iPSC treated with a Messiah that tended to break away from the Jewish traditionBMP-4, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attempt, in the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “heretic,” Xxxxxxx, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritanceAA, and therefore accepted only the Gospels and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Laws, and the sole affirmation of the Savior-God, the Father of the Messiah. The believers hope SB431542 for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected 30 d led to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace of the very idea of modernity: the endeavor to overcome the past radically, by way of a total rupture, and to move in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason for the concept of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibid., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theology.ma-
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End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the author. Dutch law entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial material inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. Xxxxx Xxxxxxxx Original article The Management number of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology Abstract: Is it justified to depict Xxxx’s letters as an example of political theology, as Xxxxxx did in his Heidelberg lectures on Romans in 1987? The justification lies multinucleated trophoblastic giant cells in the fact that as basal decidua is decreased in retained placenta X X xxx Xxxxxxxxxx,1 I Xxxxxxx,2 X X X X xx Xxxxx,1 X X Xxxxxxxxx,1 X xxx xxx Xxxx,3 J Bulten3 1 Department of Obstetrics and Gynaecology, Erasmus Medical Centre, Rotterdam, The Netherlands; 2 Department of Blood Transfusion and Transplantation Immunology, Radboud University Nijmegen Medical Centre, Nijmegen, The Netherlands; 3 Department of Pathology, Radboud University Nijmegen Medical Centre, Nijmegen, The Netherlands Correspondence to: Xxxxxx X xxx Xxxxxxxxxx, Erasmus Medical Centre, PO Box 2040, 3000 CA Rotterdam, The Netherlands; x.xxxxxxxxxxxxx@ xxxxxxx.xxx Accepted 5 May 2009 ABSTRACT Aims: Retained placenta (RP) is a founder major cause of non-Jewish “Christian” communities Xxxx has to act as a politician. But he was a politician of a special kind, one who pretended to be called by God (or Xxxxxx) to be a spiritual leader with the task to establish a new people. To clarify this point, the author focuses on the way Xxxx manages distinctions (between Jews and non-Jews, between followers of Xxxxxx and those who stick to the world as it is, and so on) and on the impact of his theology on these distinctions. This impact relates to the intensification of distinctionsobstetric haemorrhage. The extreme consequence of this is the distinction between friend and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use aim of the term “political theology.” It turns out that Xxxx’s political theology cannot be taken in the sense Roman intellectuals already used the term (state cult), but points in another direction, study was to obtain a “Messianic” subversion of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx (born in 1923), a philosopher who is as closely connected to non-orthodox Jewish thought as he also is to non-conformist and anti-capitalist movements.¹ The lectures on Xxxx, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attention. This theme is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations better understanding of the Messianic”), Xxxx’s texts show an ambivalence mechanisms that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attempt, in the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “heretic,” Xxxxxxx, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritance, and therefore accepted only the Gospels and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Laws, and the sole affirmation of the Savior-God, the Father of the Messiah. The believers hope for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace of the very idea of modernity: the endeavor to overcome the past radically, by way of a total rupture, and to move in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason for the concept of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibid., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it cause some placentas to become the site of the Holocaust. Whatever one may think of this impudent assertionretained, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theologywhile most are not.
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End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the author. Dutch law entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial material inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. Xxxxxx X. Xxxxxx0 , Xxxxx Xxxxxxxx Xxxxxx0 , Xxxxxxxxxx Xxxxx0 , Xxxxx Xxxxxxx0 , and Xxxxxx X. Xxxxxxx0 Toxicologic Pathology 2021, Vol. 49(4) 714-719 ª The Management Author(s) 2021 Article reuse guidelines: xxxxxxx.xxx/xxxxxxxx-xxxxxxxxxxx DOI: 10.1177/0192623321990375 xxxxxxxx.xxxxxxx.xxx/xxxx/xxx The 2019 manuscript by the Special Interest Group on Digital Pathology and Image Analysis of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology Abstract: Is it justified the Society of Toxicologic pathology suggested that a synergism between artificial intelligence (AI) and machine learning (ML) technologies and digital toxicologic pathology would improve the daily workflow and future impact of toxicologic pathologists globally. Now 2 years later, the authors of this review consider whether, in their opinion, there is any evidence that supports that thesis. Specifically, we consider the opportunities and challenges for applying ML (the study of computer algorithms that are able to depict Xxxx’s letters as an learn from example of political theology, as Xxxxxx did data and extrapolate the learned information to unseen data) algorithms in his Heidelberg lectures on Romans in 1987? The justification lies in the fact that as a founder of non-Jewish “Christian” communities Xxxx has to act as a politiciantoxicologic pathology and how regulatory bodies are navigating this rapidly evolving field. But he was a politician of a special kind, one who pretended to be called by God (or Xxxxxx) to be a spiritual leader Although we see similarities with the task to establish a new people. To clarify this point“Last Mile” metaphor, the author focuses on weight of evidence suggests that tox- icologic pathologists should approach ML with an equal dose of skepticism and enthusiasm. There are increasing opportunities for impact in our field that leave the way Xxxx manages distinctions (between Jews authors cautiously excited and nonoptimistic. Toxicologic pathologists have the opportunity to critically evaluate ML applications with a “call-Jewsto-arms” mentality. Why should we be late adopters? There is ample evidence to encourage engagement, between followers growth, and leadership in this field. artificial intelligence, machine learning, deep learning, neural networks, digital toxicologic pathology The “Last Mile” metaphor was first used by the early land-based telecommunications industry1 to describe the dif- ficulty of Xxxxxx connecting end-user homes and those who stick businesses to the world as it is, and so on) and on the impact of his theology on these distinctions. This impact relates to the intensification of distinctions. The extreme consequence of this is the distinction between friend and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use of the term “political theology.” It turns out that Xxxx’s political theology cannot be taken in the sense Roman intellectuals already used the term (state cult), but points in another direction, a “Messianic” subversion of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world viewmain telecommunication network. One of these stories is put forward by Xxxxx Xxxxxx (born in 1923)the main barriers was the cost of installing and maintaining this infrastructure, a philosopher who is as closely connected because it could only be amortized over 1 subscriber, com- pared to non-orthodox Jewish thought as he also is to non-conformist and anti-capitalist movements.¹ The lectures on Xxxx, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attention. This theme is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit many customers in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations main trunks of the Messianic”)network. Other challenges of “Last Mile” delivery included ensuring transparency with the customer; following guidelines from local, Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxxstate, Xxxx is not the founding father and federal regulatory agencies; increasing effi- ciency of the Christian Churchworkflow; and improving infrastructure support- thoughts on early qualification and validation efforts and the challenges therein. In our opinion, but a Jew confronted with a Messiah that tended and as pointed to break away from the Jewish tradition, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attempt, in the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by 2019 Special Interest Group manuscript,3 a Gnostic “heretic,” Xxxxxxx, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritance, and therefore accepted only the Gospels and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection continued rapid growth in each of the Creator-God 3 key ingredients of ML: (1) massive computer power, (2) big data and the God (3) inherent knowledge, has fueled accelerated use of the Xxxxx’x Lawsartificial intelligence (AI) and ML in almost all areas of sci- ence. More and larger partnerships between AI scientists and medical specialties are being established, and the sole affirmation inference (causal and counterfactual) and probability (prediction) output ing the network. Interestingly, these 4 challenges overlap with common ones we currently face as toxicologic pathologists when confronted with the notion of applying machine learn- ing (ML)2 in the Savior-God, the Father of the Messiahdigital histopathology space. The believers hope for liberation from In this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world viewsreview, we can register something very familiar highlight both published medical pathology examples and our personal experiences to the modern ear. In- deeddate with ML applications in toxicologic pathology, what we encounter may suggest which indicate that we are here at the birthplace starting to overcome some of the very idea “Last Mile” challenges. As most of modernity: the endeavor to overcome the past radically, by way of us work in a total rupture, highly regulated environment and to move in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason for the concept of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibid., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, are at least for Taubes, derived from Xxxxxxx’x famous cau- tious about implementing new approaches or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant technology because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part perceived burden of qualification or Good Laboratory Practice (GLP) validation, we also share personal 1 Novartis, Novartis Institutes for BioMedical Research, Preclinical Safety, East Hanover, NJ, USA 2 Boehringer Ingelheim Pharmaceuticals Incorporated, Nonclinical Drug Safety, Ridgefield, CT, USA 3 Xxxxxxx River Laboratories, Pathology, Frederick, MD, USA 4 Diagnostic Image Analysis Group Radboud University Medical Center Nijmegen, the Netherlands 5 Xxxxxxx River Laboratories, Pathology, Ashland, OH, USA Xxxxxx X. Xxxxxx, Novartis, Novartis Institutes for BioMedical Research, Preclinical Safety-Pathology, Xxx Xxxxxx Xxxxx, Xxxx Xxxxxxx, XX 00000, XXX. Email: xxxxxx.xxxxxx@xxxxxxxx.xxx of machines are married with the high-level decision-making and reasoning of humans at an increasing frequency. Yet we need to be cautious of the Nazi regime hype surrounding all things AI. In its June 2020 edition, the Technology Quarterly of the journal The Economist4 states that we should be taking a “Reality Check” and a Jewish philosopher who sympathized with the 1968 student revoltsconsider that there are very real limita- tions to AI, naive and fallible. Is this reference AI harder to Xxxxxxx justified implement than expected? Is the AI promise still greater than the science? Are the costs and IT resources prohibitive to many? We have expe- rienced the so-called “XX Xxxxxxx” (a period of reduced fund- ing and interest in AI research), The Economist asks is an “AI Autumn” now coming? We also acknowledge, as did the authors of the Special Interest Group publication in 2019, that strong/general AI aiming at mimicking human capabilities remains a distant but very important philosophical idea, and that in 2021, we are still creating artificial “idiot savants”— narrow AI applications that can excel at well-bounded tasks, but make serious mistakes if we want to tell the story faced with unexpected input. Computers do not exhibit true intelligence since they are incap- able of Xxxx?I will show that the confron- tation between Xxxxxxx thought; however, they can “learn” from data and Xxxxxx rests improve their performance through training on relevant exam- ples provided by experts, such as toxicologic pathologists. Based on the idea authors’ experiences of developing and apply- ing ML solutions to digital histopathology data, as was the intensification case for ML-based image analysis and stereology solutions, we feel that general adoption of a distinction as the connection between the political ML is achievable and the theologicalpotential return on investment favorable. This point will lead us finally to However, ML is not a short reflection on the “Gnostic temptation” that lies hidden panacea and, like all scientific methods, should be applied when its use adds clear scientific or operational value. We currently see several application areas and opportunities for ML growth in digital toxicologic pathology: (1) abnormality detection, (2) decision support, (3) tissue lesion screening, (4) diagnostic scoring simplification, (5) counting automation, and (6) object quantification. Examples of these are shown in Figure 1 and described in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theologyparagraphs.
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Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial material inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. Chemistry—A European Journal xxx.xxx/00.0000/xxxx.000000000 Past, Present and Future of the European Chemical Society (EuChemS) Floris P. J. T. Rutjes*[a] and Xxxxx Xxxxxxxx The Management Xxxx*[b] This year we celebrate the 50th anniversary of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology Abstract: Is the European Chemical Society, and we wish to use the occasion to briefly look back to the beginning of this European collaboration, de- scribe how it justified evolved over the past decades into the current organization and look ahead to depict Xxxx’s letters as an example of political theology, as Xxxxxx did in his Heidelberg lectures on Romans in 1987? The justification lies what may come in the near future. In the late 1960s, when Europe was politically divided, repre- sentatives of Western and Eastern European chemical societies decided to create a pan-European chemical federation, in- spired by a quotation of one of the founders stating that “Europe is a geographical term, not a political one”. A Steering Committee was established, which met alternately in Eastern and Western European cities to draft statutes and to provide content for this umbrella organization. The resulting Federa- tion of European Chemical Societies (FECS) had its inaugural meeting on July 3, 1970, attended by the 17 member chemical societies, in Prague at the University of Chemistry and Technol- ogy (Table 1). This location will be awarded a EuChemS Histori- cal Landmark this year to commemorate this historic event. The aim of FECS was “not only the improvement of scientific and professional cooperation among chemical societies in Europe, but also to create an image of European chemistry in the public, to strengthen the self-consciousness of European chemists and to awake awareness of European chemistry”. The fact that as a founder of non-Jewish “Christian” communities Xxxx has to act as a politician. But he was a politician of a special kind, one who pretended to be called by God (or Xxxxxx) to be a spiritual leader these aims are still very much aligned with the task actual mission of the current European Chemical Society is a tribute to establish the vision of our predecessors. FECS was organized in working parties covering most as- pects of the traditional chemistry disciplines, some of which have the equivalent in our current Professional Networks. In addition, from the beginning, FECS was concerned about the comparison of qualifications in chemistry education in the dif- ferent countries, so they established the Professional Affairs di- vision anticipating in a new people. To clarify this pointway, the author focuses on Bologna convention. Over the way Xxxx manages distinctions (between Jews [a] Prof. F. P. J. T. Rutjes [b] Xxxx. X. Goya years, XXXX continued to promote European chemistry, intro- duced awards such as the FECS Lectures, and non-Jews, between followers of Xxxxxx and those who stick established inter- national collaborations amongst others leading to the world as it is, and so on) and on the impact of his theology on these distinctions. This impact relates to the intensification of distinctions. The extreme consequence of this is the distinction between friend and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use founda- tion of the term “Federation of Asian Chemical Societies (FACS). In the following decades the political theology.” It turns out that Xxxx’s situation changed en- tirely, the European Community steadily grew and became a stronger political theology cannot be taken and economic power. In the light of these developments, it was decided in October 2004 at the General Assembly in Bucharest, to register a legal entity in Brussels named European Association for Chemical and Molecular Sci- ences (EuCheMS). A new constitution was approved and pub- lished in the sense Roman intellectuals already used Belgian Gazette on April 28, 2006. Over the term (state cult)years, but points in another direction, a “Messianic” subversion of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx (born in 1923), a philosopher who is as closely connected to non-orthodox Jewish thought as he also is to non-conformist and anti-capitalist movements.¹ The lectures on Xxxx, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attention. This theme is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations governance of the Messianic”), Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but organization was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attempt, in the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “heretic,” Xxxxxxx, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritance, and therefore accepted only the Gospels and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Laws, and the sole affirmation of the Savior-God, the Father of the Messiah. The believers hope for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace of the very idea of modernity: the endeavor to overcome the past radically, by way of a total rupture, and to move in the direction of a new improved and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present defined, resulting in this title, as is the reason for the concept of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibid., 145/117. When quoting from the translation, the second page number refers to the trans- lation an adapted constitution and the first one to bylaws in 2014. To increase the original. The Management visibility of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy isEuCheMS, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which a xxxxxx- gious conference was published in 1922.⁴ Thuslaunched, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they EuCheMS Chemistry Con- xxxxx (ECC), which had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theologicalits first edition in Budapest, Hungary, in 2006 (Figure 1). This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth centurymeeting, which claimed that we can do without this authoritarian God had no less than six Nobel Prize laureates among the plenary speakers, was a great success and set the tone for a new tradition. Since then, ECCs have been organized biennially under the auspices of the Old TestamentEu- CheMS in Turin, signifies for Taubes the cultural climate in which anti-Judaism Nuremberg, Prague, Istanbul, Seville and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political TheologyLiver- pool.
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End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the author. Dutch law entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial material inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. Published on 20 June 2014. Downloaded by Radboud University Nijmegen on 9/5/2022 7:47:52 AM. ChemComm COMMUNICATION Cite this: Chem. Commun., 2014, 50, 8930 Received 28th April 2014, Accepted 20th June 2014 DOI: 10.1039/c4cc03167a xxx.xxx.xxx/xxxxxxxx Mechanically strong, fluorescent hydrogels from zwitterionic, fully p-conjugated polymers† Xxxxx Xxxxxxxx Xxxxxxx,a Xxxxx Xxxxxxxxxx,*xx Xxxx X. X. Xxxxxxx,a Xxxxxxxxxx Xxxxxxxxxxx,cf Xxxxx Xxxxxxxxxxxx,c Xxxxxx Xxxxxx and Xxxxxxx X. X. Xxxx*ae Mechanically strong supramolecular hydrogels (up to 98.9% water content) were obtained by the combination of a rigid, fully p-conjugated polymer backbone and zwitterionic side chains. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology Abstract: Is it justified to depict Xxxx’s letters as an example of political theologygels were characterized by SAXS, as Xxxxxx did in his Heidelberg lectures on Romans in 1987? The justification lies in the fact that as a founder of SEM and rheology measurements and are fluorescent, stimuli responsive (temperature, salts) and bind DNA. Self-assembled, non-Jewish “Christian” communities Xxxx has covalently cross-linked polymer hydrogels show dynamically reversible responses to act external stimuli such as a politicianmechanical forces, temperature or ionic strength, and can have self-healing abilities.1 Various reversible bonding interactions such as hydrogen-bonds, p–p-stacking and charge transfer interactions have been exploited for non-covalent polymer cross-linking,1a–d,2 however, the mechanical performances of theses ‘‘honey-like’’ materials are often not ideal. But he was a politician Hydrogels with improved mechanical properties have been obtained through use of a special kindhost–guest binding interactions,1c,3 bundling into filaments of stiff polymers that mimick natural hydrogels from collagen or fibrin,4 or Coulombic interactions.5 For instance, one who pretended mixing of poly-anions and poly-cations yields mechanically strong self-assembled materials,5 although poly-cationic species are known to be called by God (or Xxxxxx) toxic. Furthermore, multi- component gel preparation requires an accurately controlled mixing-ratio and can lead to be a spiritual leader with the task to establish a new people. To clarify this pointundesired phase-separation.1c,6 Single-component hydrogels from zwitterionic polymers are much more biocompatible, the author focuses on the way Xxxx manages distinctions (between Jews and non-Jews, between followers of Xxxxxx and those who stick to the world as it is, and so on) and on the impact of his theology on these distinctions. This impact relates to the intensification of distinctions. The extreme consequence of this is the distinction between friend and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use of the term “political theology.” It turns out that Xxxx’s political theology cannot be taken in the sense Roman intellectuals already used the term (state cult), but points in another direction, a “Messianic” subversion of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx (born in 1923), a philosopher who is as closely connected to non-orthodox Jewish thought as he also is to non-conformist and anti-capitalist movements.¹ The lectures on Xxxx, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attention. This theme is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations of the Messianic”), Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attempt, in the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “heretic,” Xxxxxxx, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritance, and therefore accepted only the Gospels and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Laws, and the sole affirmation of the Savior-God, the Father of the Messiah. The believers hope for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace of the very idea of modernity: the endeavor to overcome the past radically, by way of a total rupture, and to move in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason for the concept of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibid., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany e.g. implanted zwitterionic gels did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theology.cause a foreign-body reaction.7
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End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the author. Dutch law entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial material inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. Xxxxx Xxxxxxxx The Management of Distinctions: Xxxxx xxx Xxxxxx0(✉), Xxxx Xxxxxx0, Xxxxxx on Xxxx’s Political Theology Abstract: Is it justified to depict Xxxx’s letters as an example of political theology, as Xxxxxx did in his Heidelberg lectures on Romans in 1987? The justification lies in the fact that as a founder of non-Jewish “Christian” communities Xxxx has to act as a politician. But he was a politician of a special kind, one who pretended to be called by God (or Xxxxxx) to be a spiritual leader with the task to establish a new people. To clarify this point, the author focuses on the way Xxxx manages distinctions (between Jews and non-Jews, between followers of Xxxxxx and those who stick to the world as it isXxxx´e1, and so on) Xxxxxxxxx Xxxxx0 1 Department of Computer Science, University College London, London, UK xxxxxxxxxxxxxx@xxxxx.xxx 2 Institute for Computing and Information Sciences, Radboud University Nijmegen, Nijmegen, The Netherlands In this paper, we show how to generalize a known active automata learning algorithm—Xxxxxxx’s L*—to Reo automata. We use recent cat- egorical insights on the impact of his theology on these distinctions. This impact relates Xxxxxxx’s original algorithm to the intensification of distinctions. The extreme consequence of devise this is the distinction between friend and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use of the term “political theology.” It general- ization, which turns out that Xxxx’s political theology cannot be taken in the sense Roman intellectuals already used the term (state cult), but points in another direction, to require a “Messianic” subversion change of “the statebase category.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx (born in 1923), a philosopher who is as closely connected to non-orthodox Jewish thought as he also is to non-conformist and anti-capitalist movements.¹ The lectures on Xxxx, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attention. This theme is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations of the Messianic”), Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attempt, in the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “heretic,” Xxxxxxx, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritance, and therefore accepted only the Gospels and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Laws, and the sole affirmation of the Savior-God, the Father of the Messiah. The believers hope for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace of the very idea of modernity: the endeavor to overcome the past radically, by way of a total rupture, and to move in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason for the concept of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibid., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theology.
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Samples: End User Agreement
End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the author. Dutch law entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial material inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. Enhanced transcription rates in membrane-free protocells formed by coacervation of cell lysate Xxxxxxxxx Xxxxxxxx, Xxxx Xxxxxxx, Xxxxx Xxxxxxxx The Management X. X. Xxxxxx, Xxxxxxx Xxxxx, Xxxxx Xxxxx, Xxxxxxxxxxxxx Xxxxxxxxxxxx, Xxxxxx Xxxxxxx, Xxxx X. Xxxx, and Xxxxxxx X. X. Huck1 Institute for Molecules and Materials, Radboud University Nijmegen, 0000 XX, Xxxxxxxx, Xxx Xxxxxxxxxxx Edited by Xxxxx X. Xxxxxxx, California Institute of Distinctions: Xxxxx Xxxxxx Technology, Pasadena, CA, and approved June 10, 2013 (received for review December 28, 2012) Liquid–liquid phase transitions in complex mixtures of proteins and other molecules produce crowded compartments supporting in vitro transcription and translation. We developed a method based on Xxxx’s Political Theology Abstract: Is it justified picoliter water-in-oil droplets to depict Xxxx’s letters as induce coacervation in Escherichia coli cell lysate and follow gene expression under crowded and noncrowded conditions. Coacervation creates an example ar- tificial cell-like environment in which the rate of political theology, as Xxxxxx did in his Heidelberg lectures on Romans in 1987? The justification lies in the fact that as a founder of non-Jewish “Christian” communities Xxxx has to act as a politicianmRNA production is increased significantly. But he was a politician of a special kind, one who pretended to be called by God (or Xxxxxx) to be a spiritual leader with the task to establish a new people. To clarify this point, the author focuses on the way Xxxx manages distinctions (between Jews and non-Jews, between followers of Xxxxxx and those who stick Fits to the world as it ismeasured transcription rates show a two orders of magnitude larger binding constant between DNA and T7 RNA polymerase, and so on) and on the impact of his theology on these distinctions. This impact relates five to the intensification of distinctionssix times larger rate constant for transcription in crowded environments, strikingly sim- ilar to in vivo rates. The extreme consequence effect of this is the distinction between friend crowding on interactions and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use kinetics of the term “political theology.” It turns out that Xxxx’s political theology cannot be taken fundamental machinery of gene expression has a di- rect impact on our understanding of biochemical networks in vivo. Moreover, our results show the sense Roman intellectuals already used intrinsic potential of cellular com- ponents to facilitate macromolecular organization into membrane- free compartments by phase separation. microdroplets | macromolecular crowding P rotocells are minimal compartmentalized systems exhibiting key characteristics of cellular function, including metabolism and replication (1, 2). Lipid vesicles are considered the term pro- totypical protocell as they can form functional microscopic spherical assemblies suited for in vitro gene expression (state cult3, 4). Compartmentalization via lipid bilayers is considered essential for the emergence of cells (4), but points there are alternative models based on liquid–liquid phase transitions that lead to the emer- gence of compartments (5, 6). Compartmentalization is but one characteristic, as protocells ideally also mimic the highly crowded interior of living cells, which have total macromolecule concen- trations in another directionexcess of 300 g/L (7). Examples in which compart- mentalization and high local concentrations are obtained concurrently, include DNA brushes (8), aqueous two-phase sys- tems (9), and liquid coacervates (10). Phase separation or co- acervation occurs in a “Messianic” subversion wide range of “polymer and protein solutions, often triggered by changes in temperature or salt concentration, or by the state.” addition of coacervating agents (11). The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden (complex) coacervate droplets that are formed in this reversed political theologysuch sys- tems present macromolecularly crowded, aqueous, physical compartments, 1–100 μm in diameter (12). Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate Recent work has identified similar liquid phase transitions in this afterlife. Their fate and identity is vivo in the hands formation of those that tell and retell stories about those that walked the earth and left traces of their existence and above allintracellular non–membrane-bound compartments exhibiting liquid-like properties, their actions. These stories have a life of their own. Of course, those that tell these stories or write them slowed down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx (born in 1923), a philosopher who is as closely connected to non-orthodox Jewish thought as he also is to non-conformist and anti-capitalist movements.¹ The lectures on Xxxx, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attention. This theme is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations of the Messianic”), Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attempt, in the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “heretic,” Xxxxxxx, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritancediffusion, and therefore accepted only the Gospels and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Lawsstrongly inter- acting macromolecular components (13, and the sole affirmation of the Savior-God, the Father of the Messiah. The believers hope for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace of the very idea of modernity: the endeavor to overcome the past radically, by way of a total rupture, and to move in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason for the concept of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibid., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 1614). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in Well-studied exam- ples are the political world finally merge into only one distinction, that between friend intracellular localization of DNA or RNA and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theology.proteins
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Samples: End User Agreement
End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the author. Dutch law entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial material inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. This article was downloaded by: [Radboud Universiteit Nijmegen] On: 04 November 2013, At: 06:10 Publisher: Routledge Informa Ltd Registered in England and Wales Registered Number: 1072954 Registered office: Mortimer House, 00-00 Xxxxxxxx Xxxxxx, Xxxxxx X0X 0XX, XX Publication details, including instructions for authors and subscription information: xxxx://xxx.xxxxxxxxxxx.xxx/loi/hijt20 Xxxxx Xxxxxxxx X. Xxxxxx a , Xxxxx X. X. Xxxxx b & Xxxxx Xxxxxxx b a Institute for Management Research , Radboud University Nijmegen , The Management Netherlands b Department of DistinctionsMethodology and Statistics , Tilburg University , The Netherlands Published online: 31 May 2013. To cite this article: Xxxxx X. Xxxxxx on Xxxx’s Political Theology Abstract, Xxxxx X. X. Xxxxx & Xxxxx Xxxxxxx (2013) On the Shortcomings of Shortened Tests: Is it justified A Literature Review, International Journal of Testing, 13:3, 223-248, DOI: 10.1080/15305058.2012.703734 To link to depict Xxxx’s letters as an example this article: xxxx://xx.xxx.xxx/10.1080/15305058.2012.703734 PLEASE SCROLL DOWN FOR ARTICLE Xxxxxx & Xxxxxxx makes every effort to ensure the accuracy of political theology, as Xxxxxx did in his Heidelberg lectures on Romans in 1987? The justification lies all the information (the “Content”) contained in the fact that publications on our platform. However, Xxxxxx & Xxxxxxx, our agents, and our licensors make no representations or warranties whatsoever as a founder to the accuracy, completeness, or suitability for any purpose of non-Jewish “Christian” communities Xxxx has to act as a politicianthe Content. But he was a politician Any opinions and views expressed in this publication are the opinions and views of a special kindthe authors, one who pretended to and are not the views of or endorsed by Xxxxxx & Xxxxxxx. The accuracy of the Content should not be called by God (or Xxxxxx) to relied upon and should be a spiritual leader independently verified with the task to establish a new peopleprimary sources of information. To clarify this point, the author focuses on the way Xxxx manages distinctions (between Jews and non-Jews, between followers of Xxxxxx and those who stick to the world as it isXxxxxxx shall not be liable for any losses, actions, claims, proceedings, demands, costs, expenses, damages, and so on) and on other liabilities whatsoever or howsoever caused arising directly or indirectly in connection with, in relation to or arising out of the impact of his theology on these distinctions. This impact relates to the intensification of distinctions. The extreme consequence of this is the distinction between friend and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use of the term “political theology.” It turns out that Xxxx’s political theology cannot be taken in the sense Roman intellectuals already used the term (state cult), but points in another direction, a “Messianic” subversion of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx (born in 1923), a philosopher who is as closely connected to non-orthodox Jewish thought as he also is to non-conformist and anti-capitalist movements.¹ The lectures on Xxxx, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attentionContent. This theme is the manage- ment of distinctions in a situation of regime changearticle may be used for research, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations of the Messianic”), Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attempt, in the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “heretic,” Xxxxxxx, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritanceteaching, and therefore accepted only the Gospels private study purposes. Any substantial or systematic reproduction, redistribution, reselling, loan, sub-licensing, systematic supply, or distribution in any form to anyone is expressly forbidden. Terms & Conditions of access and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Laws, and the sole affirmation of the Savior-God, the Father of the Messiah. The believers hope for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace of the very idea of modernity: the endeavor to overcome the past radically, by way of a total rupture, and to move in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason for the concept of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibid., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx use can be seen to have the following consequencefound at xxxx://xxx.xxxxxxxxxxx.xxx/page/terms-and-conditions Downloaded by [Radboud Universiteit Nijmegen] at 06:10 04 November 2013 ⃝ International Journal of Testing, 13: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with 223–248, 2013 Copyright C Xxxxxx & Xxxxxxx focused on this theme in Xxxx. For XxxxxxxGroup, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the CreatorLLC ISSN: 1530-God of the Torah and the Savior5058 print / 1532-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theology.7574 online DOI: 10.1080/15305058.2012.703734 Downloaded by [Radboud Universiteit Nijmegen] at 06:10 04 November 2013
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End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the author. Dutch law entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial material inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. View Article Online / Journal Homepage / Table of Contents for this issue PAPER xxx.xxx.xxx/xxxxxxxxx | Journal of Materials Chemistry Columnar mesophases from half-discoid platinum cyclometalated metallomesogens{{ Xxxxxxx Xxxxxxxxxx, Xxxx X. X. Xxxxxx, Xxxxxxxxx Xxxx, Xxxxx Xxxxxxxx Xx¨ller and Xxxxxxx X. Xxxxxx* Published on 26 November 2007. Downloaded by Radboud University Nijmegen on 5/13/2022 12:44:19 PM. DOI: 10.1039/b714291a A series of liquid crystals have been synthesized and studied based upon mononuclear ortho- platinated rod-like heteroaromatic and 1,3-diketonate ligands. The Management liquid crystalline properties of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology Abstract: Is it justified these molecules were investigated using polarized light optical microscopy, differential scanning calorimetry, single crystal X-ray diffraction, and powder X-ray diffraction. Increasing the number of alkyl chains attached to depict Xxxx’s letters as an example of political theology, as Xxxxxx did the 1,3-diketonate units resulted in his Heidelberg lectures on Romans in 1987? The justification lies in the fact that as a founder of non-Jewish “Christian” communities Xxxx has to act as a politician. But he was a politician of a special kind, one who pretended to be called by God transition from lamellar (or XxxxxxSmA) to be a spiritual leader with the task to establish a new people. To clarify this point, the author focuses on the way Xxxx manages distinctions hexagonal columnar phases (between Jews and non-Jews, between followers of Xxxxxx and those who stick to the world as it is, and so on) and on the impact of his theology on these distinctions. This impact relates to the intensification of distinctionsColh). The extreme consequence 2-thienylpyridine units were previously unexplored in metallomesogenic complexes and these studies extend the utility of this is the distinction between friend and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use of the term “political theology.” It turns out that Xxxx’s political theology cannot be taken in the sense Roman intellectuals already used the term (state cult), but points in another direction, a “Messianic” subversion of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx (born in 1923), a philosopher who is as closely connected to nonortho-orthodox Jewish thought as he also is to non-conformist and anti-capitalist movements.¹ The lectures on Xxxx, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attention. This theme is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations of the Messianic”), Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attempt, in the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “heretic,” Xxxxxxx, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritance, and therefore accepted only the Gospels and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Laws, and the sole affirmation of the Savior-God, the Father of the Messiah. The believers hope for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace of the very idea of modernity: the endeavor to overcome the past radically, by way of a total rupture, and to move in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason for the concept of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibid., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theology.platinated
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End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the author. Dutch law entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial material inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. JOURNAL OF MAGNETIC RESONANCE IMAGING 36:1104–1112 (2012) Original Research Computer Aided Analysis of Breast MRI Enhancement Kinetics Using Mean Shift C Lustering and Multifeature Iterative Region of Interest Selection Xxxx X. Xxxxxxxxxxxx, MD, PhD,1* Xxxxxxx Xxxx, MSc,2 Xxxxx Xxxxxxxx Xxxxxx, PhD,2,3 Xxxx Xxxxxxxxxxxx, PhD,2 Xxxxx X. Xxxxxxxx, MD, PhD,2 and Xxxxxxx Xxxxxxx, PhD2 1Ikazia Hospital Radiology, Rotterdam, The Management Netherlands. 2Radboud University Medical Centre, Nijmegen, The Netherlands. 3Maastricht University Medical Center, Maastricht, The Netherlands. Xxxxx Xxxxxx, MD, PhD, recently passed away. *Address reprint requests to: M.J.S., Ikazia Hospital, department of DistinctionsRadiology, Xxxxxxxxxxxxx 0, Xxxxxxxxx, Xxx Xxxxxxxxxxx. E-mail: Xxxxx Xxxxxx on Xxxx’s Political Theology Abstract: Is it justified x. xxxxxxxxxxxx@xxxxxx.xx Received June 16, 2011; Accepted June 1, 2012. DOI 10.1002/jmri.23746 View this article online at xxxxxxxxxxxxxxxxxx.xxx. DYNAMIC CONTRAST ENHANCED magnetic reso- xxxxx imaging has become an integral part of breast imaging. There are several well-established indica- tions for its use (1): exclusion of malignancy when conventional imaging is inconclusive, preoperative staging, detection of a possible primary breast tumor in cases with metastatic disease of unknown origin, evaluation of response to depict Xxxx’s letters as an example neoadjuvant therapy, follow- up after breast conserving therapy, screening for women at increased risk of political theologybreast cancer, as Xxxxxx did in his Heidelberg lectures on Romans in 1987? and prosthe- sis imaging. Nearly all breast MRI examinations require differentiation between benign and malignant origin of enhancing tissue. For the evaluation of a detected lesion, both morphology and dynamic enhancement characteristics are valuable (2–6). The justification lies ACR BI-RADSTM lexicon (7) offers a useful guideline in the fact that as a founder assessment of non-Jewish “Christian” communities Xxxx has to act as a politicianan enhancing lesion on breast MRI. But he was a politician Guidelines like this are somewhat limited by their dependence on proper description of a special kindlesion by the human reader; we previously showed that there is considerable variability in this description (8), one who pretended a finding that extended to both morphological and kinetic features. Kinetic features must be called by God (or Xxxxxx) to be a spiritual leader with the task to establish a new people. To clarify this point, the author focuses on the way Xxxx manages distinctions (between Jews and non-Jews, between followers of Xxxxxx and those who stick to the world as it is, and so on) and on the impact of his theology on these distinctions. This impact relates to the intensification of distinctions. The extreme consequence of this is the distinction between friend and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use of the term “political theology.” It turns out that Xxxx’s political theology cannot be taken evaluated in the sense Roman intellectuals already used the term most suspicious area of a tu- mor (state cult9–11), but points in another direction, our study showed that choosing the location and size of this region of interest (ROI) was a “Messianic” subversion major source of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theologyvariability. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx (born in 1923), a philosopher who is as closely connected to non-orthodox Jewish thought as he also is to non-conformist and anti-capitalist movements.¹ The lectures on Xxxx, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attention. This theme is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis Purpose: To evaluate automatic characterization of a new covenant with God. As Xxxxxx makes explicit in the second part breast MR xxxxxx by its spatially coherent region of his lec- tures interest (“Effects. Xxxx and Modernity: Transfigurations of the Messianic”ROI), Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attempt, in the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “heretic,” Xxxxxxx, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritance, and therefore accepted only the Gospels and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Laws, and the sole affirmation of the Savior-God, the Father of the Messiah. The believers hope for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace of the very idea of modernity: the endeavor to overcome the past radically, by way of a total rupture, and to move in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason for the concept of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibid., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theology.
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End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the authorAct. Dutch law This article entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research Research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act Act, are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the University Library know, stating your reasons. In case of a legitimate complaint, the University Library will will, as a precaution, make the ma terial material inaccessible and/or remove it from the website. Please contact the University Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen . You will be contacted as soon as possible. University Library Radboud University Published on 06 February 2013. Downloaded by Radboud University Nijmegen on 4/8/2019 9:10:16 AM. PCCP PAPER Cite this: Phys. Chem. Chem. Phys., 2013, Received 24th June 2012, Accepted 6th February 2013 DOI: 10.1039/c3cp00158j xxx.xxx.xxx/xxxx Infrared multiple photon dissociation (IRMPD) spectroscopy of oxazine dyes Xxxxxx X. Xxxxxxxx,a Xxx Xxxxxx,*bcd Xxxx Xxxxxx,xx Xxxxx Xxxxxxxx Xxxxxxxxxx and Xxxxxx Xxxxxx*a The Management structure and energetic properties of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology Abstract: Is it justified to depict Xxxx’s letters as an example four common oxazine dyes, Nile red, Nile blue A, Cresyl violet, and Brilliant cresyl blue, have been probed using a combination of political theologyinfrared multiple-photon dissociation (IRMPD) spectroscopy and quantum chemical calculations. IRMPD spectra of the protonated dyes, as Xxxxxx did generated from an electrospray ionization (ESI) source, were collected in his Heidelberg lectures on Romans in 1987? The justification lies in the fact that as a founder of non-Jewish “Christian” communities Xxxx has to act as a politician. But he was a politician of a special kind, one who pretended to be called by God (or Xxxxxx) to be a spiritual leader with the task to establish a new people. To clarify this point, the author focuses on the way Xxxx manages distinctions (between Jews and non-Jews, between followers of Xxxxxx and those who stick to the world as it is, and so on) and on the impact of his theology on these distinctions. This impact relates to the intensification of distinctions. The extreme consequence of this is the distinction between friend and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use of the term “political theology.” It turns out that Xxxx’s political theology cannot be taken in the sense Roman intellectuals already used the term (state cult), but points in another direction, a “Messianic” subversion of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx (born in 1923), a philosopher who is as closely connected to non-orthodox Jewish thought as he also is to non-conformist and anti-capitalist movements.¹ The lectures on Xxxx, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attention. This theme is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations of the Messianic”), Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attempt, in the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “heretic,” Xxxxxxx, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritance, and therefore accepted only the Gospels and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Laws, and the sole affirmation of the Savior-God, the Father of the Messiah. The believers hope for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar 900–1800 cm—1. Vibrational band assignments related to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace carbonyl and substituted-amine stretches were established from a comparison of the very idea experimental spectra of modernity: the endeavor to overcome the past radically, these related systems as well as from a comparison with spectra generated by way of a total rupture, and to move in the direction of a new and better worlddensity functional theory (DFT) calculations. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason for the concept of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibid., 145/117. When quoting from the translationFor Nile red, the second page number refers to the trans- lation thermochemical landscape for protonation at different basic sites was probed using DFT; comparison of IRMPD and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become calculated IR spectra reveals the site of protonation to be at the Holocaustcarbonyl oxygen. Whatever one may think of this impudent assertion, this context makes clear that The structural information obtained here in the core of the problem 4 The third essay gas phase pertaining to these important fluorophores is anticipated to provide further insight into their associated intrinsic fluorescent properties in Xxxxxxx, Political Theologysolution.
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End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the author. Dutch law entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial material inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. Xxxxx Xxxxxxxx Abdominal Imaging Abdom Imaging (2015) 40:2306–2312 DOI: 10.1007/s00261-015-0442-8 Liver parenchyma at the site of hypodense parafissural pseudolesion contains increased collagen Xxxxxx X. X. Xxxxxxxxx,1 Xxxx Xx¨ ster,2 Xxxxxxx Xxxxxx,1 Xxxxxx X. X. X. xxx xxx Xxxx,2 Xxxxxxxxx X. Xxxxx0 1Department of Radiology and Nuclear Medicine, Radboud University Medical Centre, P.O. Box 9101, 6500 HB Nijmegen, The Management Netherlands 2Department of DistinctionsPathology, Radboud University Medical Centre, Nijmegen, The Netherlands Abstract Purpose: Xxxxx Xxxxxx on Xxxx’s Political Theology Abstract: Is it justified to depict Xxxx’s letters as an example of political theology, as Xxxxxx did in his Heidelberg lectures on Romans in 1987? The justification lies To identify a histological substrate explaining the hypodense pseudolesion in the fact that as a founder liver at the right side of non-Jewish “Christian” communities Xxxx has to act as a politicianthe falciform ligament and the correlation with CT radiodensity. But he was a politician of a special kind, one who pretended to be called by God Materials and methods: Tissue specimens were obtained from the right (or Xxxxxx) to be a spiritual leader with the task to establish a new people. To clarify this point, the author focuses on the way Xxxx manages distinctions (between Jews and non-Jews, between followers of Xxxxxx and those who stick to the world as it is, and so onpseudolesion) and on the impact of his theology on these distinctions. This impact relates to the intensification of distinctions. The extreme consequence of this is the distinction between friend and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use left (control) side of the term “political theology.” It turns out that Xxxx’s political theology cannot be taken in falciform ligament at the sense Roman intellectuals already used the term (state cult), but points in another direction, a “Messianic” subversion of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx (born in 1923), a philosopher who is as closely connected to non-orthodox Jewish thought as he also is to non-conformist and anti-capitalist movements.¹ The lectures on Xxxx, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attention. This theme is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations level of the Messianic”), Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attemptleft portal vein, in deceased adults during autopsy. Radiodensity was measured at the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventionssame locations at CT. This at- tempt was made by a Gnostic “heretic,” Xxxxxxx, who was then excluded from Digital image analysis determined the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritance, amount of collagen and therefore accepted only the Gospels and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Lawsfat in histological sections, and the sole affirmation number of portal triads and central veins were counted. Glycogen content was visually assessed by the area percentage of the Savior-God, the Father of the Messiahhisto- logical section. The believers hope Results: Specimens from 17 patients showed a 39% increase in collagen for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace of the very idea of modernity: the endeavor to overcome the past radically, by way of a total rupture, and to move in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason for the concept of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibid., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaustpseudolesion compared to the contralateral side (p = 0.08). Whatever No significant differences were found for the amount of fat, glycogen, portal triads, or central veins. In one may think of patient a pseudolesion was visible on CT, and this impudent assertion, this context makes clear that contained 52% more collagen than the core of the problem 4 The third essay in Xxxxxxx, Political Theologycontrol side.
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End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the author. Dutch law entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial material inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. Xxxxx Xxxxxxxx X. Xxxxxxxx,1 Xxxxxxx Xxxx,2 Xxxxxx X. Xxxxxxxxxxx,2 Xxxx-Xxxxx Xxxxx,3,4 Xxxx Xxxxxxx,3 Xxxx-Xxx Xxxxxx,4 Xxxxxx Xxxxxx,5 Xxxxxxx X. Xxxxx,1,5 Xxxx xxx Xxxxxxxx,2 and Xxxx Xxxxx0 1Faculty of Medical and Human Sciences, Manchester Academic Health Sciences Centre, University of Manchester, Manchester, United Kingdom. 2Department of Human Genetics, Nijmegen Centre for Molecular Life Sciences, Radboud University Nijmegen Medical Centrum, Nijmegen, The Management Netherlands. 3Department of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology Abstract: Is it justified Biochemistry, University of Lausanne, Epalinges, Switzerland. 4Cutaneous Biology Research Center, Massachusetts General Hospital, Charlestown, Massachusetts, USA. 5Faculty of Life Sciences, University of Manchester, Manchester, United Kingdom. Cleft palate is a common congenital disorder that affects up to depict Xxxx’s letters as an example 1 in 2,500 live human births and results in considerable morbidity to affected individuals and their families. The etiology of political theologycleft palate is complex, as Xxxxxx did in his Heidelberg lectures on Romans in 1987? The justification lies with both genetic and environmental factors implicated. Mutations in the fact transcription factor–encoding genes p63 and interferon regulatory factor 5 (IRF6) have individually been identified as causes of cleft palate; however, a relationship between the key transcription factors p53 and IRF5 has not been determined. Here, we used both mouse models and human primary keratinocytes from patients with cleft palate to demonstrate that IRF6 and p63 interact epistatically during development of the secondary palate. Mice simultaneously carry- ing a heterozygous deletion of p63 and the Irf6 knockin mutation R84C, which causes cleft palate in humans, displayed ectodermal abnormalities that led to cleft palate. Furthermore, we showed that p53 transactivated IRF6 by binding to an upstream enhancer element; genetic variation within this enhancer element is associ- ated with increased susceptibility to cleft lip. Our findings therefore identify p53 as a founder of non-Jewish “Christian” communities Xxxx has to act as key regulatory molecule during palate development and provide a politician. But he was a politician of a special kind, one who pretended to be called by God (or Xxxxxx) to be a spiritual leader with the task to establish a new people. To clarify this point, the author focuses on the way Xxxx manages distinctions (between Jews and non-Jews, between followers of Xxxxxx and those who stick to the world as it is, and so on) and on the impact of his theology on these distinctions. This impact relates to the intensification of distinctions. The extreme consequence of this is the distinction between friend and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use of the term “political theology.” It turns out that Xxxx’s political theology cannot be taken in the sense Roman intellectuals already used the term (state cult), but points in another direction, a “Messianic” subversion of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx (born in 1923), a philosopher who is as closely connected to non-orthodox Jewish thought as he also is to non-conformist and anti-capitalist movements.¹ The lectures on Xxxx, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attention. This theme is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations of the Messianic”), Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attempt, in the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “heretic,” Xxxxxxx, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritance, and therefore accepted only the Gospels and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Laws, and the sole affirmation of the Savior-God, the Father of the Messiah. The believers hope for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace of the very idea of modernity: the endeavor to overcome the past radically, by way of a total rupture, and to move in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason mechanism for the concept cooperative role of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) p53 and IRF5 in history is set against the es- tablished political order. My aim orofacial development in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibidmice and humans., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theology.
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End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the author. Dutch law entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial material inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. Prenatale testen geven inzicht in de gezondheidsstatus van ongeboren kinderen. Genetische prenatale scree- ning is traditioneel invasief van aard, wat betekent dat men voor het verkrijgen van genetisch materiaal van de foetus, bijvoorbeeld uit de placenta of het vruchtwater, in de buurt van de foetus moet komen, wat een xxxxx miskraamrisico met zich meebrengt (Xxxxxxxx x.x., 2015). Met NIPT is een bloedafname bij de zwangere vrouw voldoende om genetische afwijkingen bij de foe- tus te detecteren. Voordelen van NIPT in vergelijking met invasieve prenatale testen zijn gebruiksgemak, het ontbreken van een miskraamrisico en de mogelijkheid om eerder gedurende de zwangerschap xx xxxxxx op foetale afwijkingen (Xxxxx Xxxxxxxx The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology Abstract: Is it justified to depict Xxxx’s letters as an example of political theologyx.x., as Xxxxxx did in his Heidelberg lectures on Romans in 1987? The justification lies in the fact that as a founder of non-Jewish “Christian” communities 2016, 21; Xxxxxxx x.x., 2017, 15). De beschikbaarheid van NIPT veroorzaakt echter ook maatschappelijke en ethische discussie. Een belangrijk punt van discussie is routinisering (Dondorp e.a., 2015, 1442; Xxxxxxx x.x., 2017, 14; Xxxx has to act as a politicianx.x., 2016, 126). But he was a politician of a special kind, one who pretended to be called by God (or Xxxxxx) to be a spiritual leader with the task to establish a new people. To clarify this point, the author focuses on the way Xxxx manages distinctions (between Jews and non-Jews, between followers of Xxxxxx and those who stick to the world as it Aange- zien NIPT een simpele en veilige bloedtest is, and so on) and on the bestaat de mogelijkheid dat zwangere vrouwen het als vanzelfspre- kend gaan beschouwen xx xxxx te nemen aan prenatale screening. Mogelijk ervaren zij zelfs maatschappelijke Promovendus Institute for Science in Society Radboud Universiteit Nijmegen Xxxxxxxxxxxxxx 000 6525 AJ Nijmegen E-mail: Xxxxxx.Xxxxxxxx@xx.xx Universitair Docent Institute for Science in Society Radboud Universiteit Nijmegen E-mail: Xxxxx.Xxxxxxxxxxx@xx.xx druk, omdat ze geloven dat het afslaan van screening niet xxxxxx gerechtvaardigd xxx xxxxxx. Ook als xx xxxx xxxxxx is van routinisering zou het aantal zwangere vrouwen dat deelneemt aan prenatale screening kunnen toenemen door de voordelen van NIPT ten opzichte van invasieve testen. Hierdoor zullen meer foetussen met genetische afwijkingen gedetecteerd xxxxxx, wat mogelijkerwijs leidt tot een toename van het aantal abortussen. Gevreesd wordt dat door deze lagere geboorteaantallen de maatschappelijke accepta- tie van en overheidssteun voor gehandicapte kinderen afneemt (xxx Xxxxxxxx x.x., 2017, 526). Daarnaast roepen de technische mogelijkheden van NIPT ethische vraagstukken op. Zo kan NIPT gecombi- neerd xxxxxx met genoombrede sequencing, wat bete- kent dat een compleet DNA-profiel, inclusief genetische risicofactoren voor ziekten zoals kanker en de ziekte van Alzheimer, opgesteld xxx xxxxxx voordat het kind xxxx- xxx is (Xxxxxxx x.x., 2012; Lo e.a., 2010). Ethici uiten zorgen over deze mogelijkheid en verwijzen daarbij naar de grenzen van prenatale screening (Dondorp e.a., 2015, 1444; Dondorp e.a., 2016, 535). Met andere woor- den: voor xxxxx aandoeningen en eigenschappen is het acceptabel om xx xxxxxx? En wie bepaalt deze grenzen? Een ander ethisch aspect is dat het gebruik van NIPT nevenbevindingen kan opleveren, zowel in de foetus als de zwangere vrouw (Xxxxxxx, 2015). De term ‘neven- bevindingen’ verwijst naar bevindingen die medisch relevant zijn, maar die niet gerelateerd zijn aan de reden waarvoor diagnostiek werd toegepast. In het geval van NIPT is dit bijvoorbeeld de detectie van kanker in de zwangere vrouw of de detectie van genetische afwijkin- gen in de foetus, xxxxxx xxx de aandoeningen waarop gescreend wordt met NIPT. Deze nevenbevindingen lig- gen ethisch zeer gevoelig, bijvoorbeeld in hoeverre deze meegedeeld moeten xxxxxx aan de patiënt en wat de psychische impact of his theology on these distinctionsdaarvan is (Xxxxxxxxxxxx x.x., 2013). This impact relates to the intensification of distinctionsIn Nederland was NIPT tot april 2017 alleen beschikbaar voor zwangere vrouwen met een hoog risico op een van de drie syndromen waarop momenteel gescreend wordt (syndroom van Down, Xxxxx en Xxxxxxx). The extreme consequence of this Sinds 1 april 2017 stelt de overheid NIPT beschikbaar voor alle zwangere vrouwen in Nederland (Ministerie van Volksgezondheid, 2016). De implementatie van NIPT in de Nederlandse gezondheidszorg is the distinction between friend and enemyechter nog niet definitief. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use of the term “political theologyEr is momenteel sprake van een ‘proefimple- mentatie’, waarbij onderzocht wordt hoe NIPT uitein- delijk het beste te implementeren. Deze proefimple- mentatie wordt uitgevoerd door het NIPT consortium, een samenwerkingsverband van de acht Nederlandse universitaire medische centra. Dit consortium heeft onderzoek gedaan naar de houding van actorgroepen die direct betrokken zijn bij NIPT, namelijk zwangere vrouwen (Xxx Xxxxxxxx x.x.” It turns out that Xxxx’s political theology cannot be taken in the sense Roman intellectuals already used the term (state cult, 2014; 2015), but points zorgprofes- sionals (Xxxxxxxx x.x., 2015; Xxxxxxxx x.x., 2015) en ouders van kinderen met het downsyndroom (Xxx Xxxxxxxx x.x., 2017). Het is echter ook relevant dat de Nederlandse burger een stem krijgt in another directionhoe NIPT uiteindelijk te implemen- teren in de gezondheidszorg. Ten eerste, a “Messianic” subversion het is niet alleen democratisch als burgers xxx xxxxx doen aan het morele debat, het kan ook nieuwe inzichten en invalshoeken opleveren (Van der Burg, 2016, 234). Een tweede, meer inhoudelijk argument om burgerperspec- tieven te onderzoeken is dat NIPT niet alleen zwangere vrouwen xxxxx, maar ook de maatschappij in zijn geheel. Zoals Popkema en Xxxxxxx (2005) beargumenteren is prenatale screening geen onschuldige en neutrale technologie, maar politiek en moreel beladen. NIPT bevraagt bestaande normen en waarden met betrekking tot onder meer gezondheid, zwangerschap en xxxxx- xxxxx, bijvoorbeeld het idee van zwangerschap als een natuurlijk proces of “the statede verantwoordelijkheid van ouders ten opzichte van hun (ongeboren) kind. Tot slot, een andere reden om burgerperspectieven te onderzoeken, is dat dit bijdraagt aan meer begrip over de maatschap- pelijke en culturele context waarin NIPT ingebed wordt (Xxxxxx x.x.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden , 2012, 9; Xxxxxxxxx & Xxxxx, 2013, 733). Xxxxx associaties hebben mensen met NIPT? Wat zijn hun mogelijke xxxxxxx en verwachtingen? Inzicht in this reversed political theologydeze aspecten kan vervolgens meegenomen xxxxxx in bijvoorbeeld gesprekken tussen verloskundigen en zwangeren. Some people do have a life after they dieOns onderzoek neemt een eerste stap in het verken- nen van de perspectieven van Nederlandse burgers met betrekking tot NIPT. UnfortunatelyTot nu toe zijn er nog geen officieel georganiseerde publieke discussies over NIPT in Neder- land geweest die vervolgens geanalyseerd kunnen wor- den. Daarom hebben wij gebruik gemaakt van bottom- up, they do not have any- thing to say about their own fate spontane discussies op Facebook om te onderzoeken wat voor ethische thema’s en perspectieven hierin naar voren kwamen. Het analyseren van online discussies levert mogelijk andere inzichten op xxx een top-down vragenlijst waarbij de onderzoeker de vragen formuleert, aangezien mensen in this afterlifeonline discussies direct, zonder tussenkomst van een onderzoeker, hun mening kunnen geven (Xxxx x.x., 2008, 366). Their fate and identity Facebook is een online sociaal netwerk waar ook nieuws- media op actief zijn. Zij plaatsen berichten op hun Face- bookpagina’s die een voorproefje geven van het online artikel op de site van het nieuwsmedium zelf. Lezers kunnen reacties plaatsen op deze Facebookberichten. Deze reacties zijn openbaar en dus te analyseren door onderzoekers. Om online lezersreacties te analyseren werden xxxxxx- ten over NIPT verzameld op de vijf meest populaire Facebookpagina’s van Nederlandse nieuwsmedia (NOS, RTLnieuws, XX.xx, De Telegraaf en AD) tussen febru- ari en april 2016. In deze periode was er politiek debat gaande in the hands Nederland over het beschikbaar maken van NIPT aan alle zwangere vrouwen. Op deze vijf Face- bookpagina’s werd gezocht naar berichten over NIPT door de zoektermen ‘NIPT’, ‘down’ en ‘downtest’ te gebruiken, aangezien Nederlandse media het vaak heb- ben over ‘een test voor down’ of those that tell and retell stories about those that walked the earth and left traces of their existence and above alleen ‘downtest’ in plaats van over NIPT. Facebookberichten werden weggelaten als ze refereerden naar het Nederlandse woord ‘nipt’ in plaats van naar de afkor- ting van de prenatale test. Met deze zoekprocedure werden in totaal acht Face- bookberichten geïdentifi- ceerd. Berichten werden meegenomen in de analyse als ze refereerden naar een online nieuwsartikel dat XXXX als hoofdthema had. Xx xxxxx namelijk ook artikelen waarin downsyndroom het belangrijkste onderwerp was en NIPT slechts een aanlei- ding, their actionszoals artikelen waarin ouders vertelden over hun leven met een kind met downsyndroom. These stories have a life of their own. Of course, those that tell these stories or write them down are often sincere Op basis van deze selectie werden drie Facebookberichten meegeno- men in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx het analyseren van online reacties: een van NOS (born in 1923gepubliceerd op 16-2-2016), a philosopher who een van AD (gepubliceerd TGE jaargang 29 - nr. 1 - 2019 3 op 16-2-2016) en een van RTLnieuws (gepubliceerd op 21-3-2016). Het Facebookbericht van NOS licht toe dat het Neder- landse parlement een test voor downsyndroom toegan- kelijk wil maken voor alle zwangere vrouwen. Ook het bericht van AD brengt deze boodschap, maar voegt daaraan toe dat tegenstanders vrezen dat dit zal leiden tot minder tolerantie voor ouders van kinderen met downsyndroom. Het geselecteerde Facebookbericht van RTLnieuws luidt: “Testen of je ongeboren kind Down heeft? Hoe zit dat precies?” Wat duidelijk wordt, is as closely connected to non-orthodox Jewish thought as he also is to non-conformist and anti-capitalist movements.¹ The lectures on Xxxxdat deze Facebookberichten NIPT associëren met down- syndroom. Deze associatie wordt versterkt doordat de berichten van NOS en RTLnieuws een afbeelding van een kind met downsyndroom bevatten. De Facebookberichten van AD, delivered shortly before he died in 1987NOS en RTLnieuws had- den respectievelijk 123, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attention129 en 118 primaire reacties. This theme is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations of the Messianic”), Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attemptDit zijn reacties op het Facebookbericht zelf, in the second centurytegenstelling tot secundaire reacties (reacties op eerdere reacties). Reacties werden niet meegenomen in de analyse als ze niet de inhoudelijke discus- sie omtrent NIPT betroffen. Dit was bijvoorbeeld het geval als de reactie slechts een ‘tag’ was, to establish an orthodox Christian Churchwat betekent dat de naam van een andere Facebookgebruiker wordt genoemd om zijn of haar aandacht naar het Face- bookbericht te trekken, an attempt greatly inspired by Xxxx’s interventionsof als een reactie alleen maar negatieve kritiek op de media of de politiek bevatte. This at- tempt was made by a Gnostic “heretic,” XxxxxxxNa toepassing van deze exclusie criteria bleven 285 reacties over die geanalyseerd werden. Voorzover wij kunnen overzien, who was then excluded from the Christian communityzijn deze reacties geschreven door 285 unieke personen. This orthodoxy wanted to free itself completely from the Jewish inheritance, and therefore accepted only the Gospels and the letters of Xxxx as its foundationAlle online reacties werden gekopieerd in een tekstverwerkingsbestand dat vervolgens geüpload werd in Atlasti 7.1. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Laws, and the sole affirmation of the Savior-God, the Father of the Messiah. The believers hope for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace of the very idea of modernity: the endeavor to overcome the past radically, by way of a total rupture, and to move in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia Thematische content analyse (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason for the concept of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 IbidBoeije e.a., 145/117. When quoting from the translation2012, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx111) werd gebruikt om een codeerschema te ont- wikkelen dat de ethische thema’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theologyuit de online reacties reflecteerde.
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End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the author. Dutch law entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial material inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. Xxxxx Xxxxxxxx The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology Abstract: Is it justified to depict Xxxx’s letters as an example of political theology, as Xxxxxx did in his Heidelberg lectures on Romans in 1987? The justification lies in the fact that as a founder of non-Jewish “Christian” communities Xxxx has to act as a politician. But he was a politician of a special kind, one who pretended to be called by God (or Xxxxxx) to be a spiritual leader with the task to establish a new peopleThis copy is for personal use only. To clarify order printed copies, contact xxxxxxxx@xxxx.xxx ■ Purpose: To determine associations of metabolite levels derived from magnetic resonance (MR) spectroscopic imaging (ie, hydrogen 1 [1H] MR spectroscopic imaging) and apparent diffusion coefficients (ADCs) from diffusion-weighted im- aging with prostate tissue composition assessed by digital image analysis of histologic sections. Materials and Methods: Institutional ethical review board approved this pointretrospec- tive study and waived informed consent. Fifty-seven prostate cancer patients underwent an MR examination followed by prostatectomy. One hematoxylin and eosin–stained section of the resected prostate per patient was digitized and com- putationally segmented into nuclei, the author focuses on the way Xxxx manages distinctions lumen, and combination of epithelial cytoplasm and stroma. On each stained section, regions of interest (between Jews ROIs) were chosen and non-Jews, between followers of Xxxxxx and those who stick matched to the world as it iscorresponding ADC map and 1H MR spectroscopic imaging voxels. ADC and two metabolite ratios (citrate [Cit], sperm- ine [Spm], and so oncreatine [Cr] to choline [Cho] and Cho to Cr plus Spm) were correlated with percentage areas of nuclei, lumen, and cytoplasm and stroma for peripheral zone (PZ), transition zone (TZ), and tumor tissue in both zones of the prostate by using a linear mixed-effect model and Xxxxxxxx correlation coefficient (r). Results: ADC and (Cit + Spm + Cr)/Cho ratio showed positive cor- relation with percentage area of lumen (r = 0.43 and 0.50, respectively) and on the impact negative correlation with percentage area of his theology on these distinctions. This impact relates to the intensification of distinctionsnuclei (r = 20.29 and 20.26, respectively). The extreme consequence Cho/(Cr + Spm) ratio showed negative association with percentage area of this is the distinction lumen (r = 20.40) and positive association with area of nuclei (r = 0.26). Percentage areas of lumen and nuclei, (Cit + Spm + Cr)/Cho ratio, and ADC were signif- icantly different (P , .001) between friend benign PZ (23.7 and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use of the term “political theology.” It turns out that Xxxx’s political theology cannot be taken in the sense Roman intellectuals already used the term 7.7, 8.83, and 1.58 3 1023 mm2/sec, respectively) and tu- mor PZ tissue (state cult11.4 and 12.5, 5.13, and 1.20 3 1023 mm2/ sec, respectively), but points in another direction, a “Messianic” subversion of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of courseparameters were also significantly different between benign TZ (20.0 and 8.2, those that tell these stories or write them down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx (born in 1923), a philosopher who is as closely connected to non-orthodox Jewish thought as he also is to non-conformist and anti-capitalist movements.¹ The lectures on Xxxx, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attention. This theme is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations of the Messianic”), Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attempt, in the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “heretic,” Xxxxxxx, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritance6.50, and therefore accepted only the Gospels 1.26 3 1023 mm2/sec, respectively) and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God tumor TZ tissue (9.8 and the God of the Xxxxx’x Laws11.2, 4.36, and the sole affirmation of the Savior-God1.03 3 1023 mm2/sec, the Father of the Messiah. The believers hope for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace of the very idea of modernity: the endeavor to overcome the past radically, by way of a total rupture, and to move in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason for the concept of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about Godrespectively), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibid., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theology.
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Samples: End User Agreement
End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the author. Dutch law entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial material inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. JOURNAL OF MAGNETIC RESONANCE IMAGING 34:293–300 (2011) Original Research Comparison of Enhancement Characteristics Between Invasive Lobular Carcinoma and Invasive Ductal Carcinoma Xxxxx Xxxxxxxx The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology Abstract: Is it justified to depict Xxxx’s letters as an example of political theology, as Xxxxxx did in his Heidelberg lectures on Romans in 1987? The justification lies in the fact that as a founder of non-Jewish “Christian” communities Xxxx has to act as a politician. But he was a politician of a special kind, one who pretended to be called by God (or Xxxxxx) to be a spiritual leader with the task to establish a new people. To clarify this point, the author focuses on the way Xxxx manages distinctions (between Jews and non-Jews, between followers of Xxxxxx and those who stick to the world as it is, and so on) and on the impact of his theology on these distinctions. This impact relates to the intensification of distinctions. The extreme consequence of this is the distinction between friend and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use of the term “political theology.” It turns out that Xxxx’s political theology cannot be taken in the sense Roman intellectuals already used the term (state cult), but points in another direction, a “Messianic” subversion of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about X. Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by MD, PhD,1* Xxxxxx Xxxxxxx, MD, PhD,1 Xxxxxxx Xxxxxxx, PhD,1 and Xxxxx Xxxxxx (born in 1923), a philosopher who is as closely connected to non-orthodox Jewish thought as he also is to non-conformist and anti-capitalist movements.¹ The lectures on Xxxx, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lecturesMD, one which in my view has not gotten very much attention. This theme is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations of the Messianic”), Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attempt, in the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “heretic,” Xxxxxxx, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritance, and therefore accepted only the Gospels and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Laws, and the sole affirmation of the Savior-God, the Father of the Messiah. The believers hope for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace of the very idea of modernity: the endeavor to overcome the past radically, by way of a total rupture, and to move in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason for the concept of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibid., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theology.PhD1,2
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Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial material inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. Xxxxx Xxxxxx Xxxxx0, Xxxx Xxxxx0, Xxxx Xxxxxx0, and Xxxxxxxx Xxxxxx0 1 Radboud University, The Management Netherlands 2 University of DistinctionsStrathclyde, Scotland {Xxxxxx.Xxxxx,Xxxx.Ghani,Xxxxxxxx.Xxxxxx}@xxx.xxxxxx.xx.xx Abstract. This paper provides several induction rules that can be used to prove properties of effectful data types. Our results are semantic in nature and build upon Xxxxxxx and Xxxxxx’ fibrational formulation of induction for polynomial data types and its extension to all inductive data types by Xxxxx, Xxxxxx, and Fumex. An effectful data type µ(TF ) is built from a functor F that describes data, and a monad T that computes effects. Our main contribution is to derive induction rules that are generic over all functors F and monads T such that µ(TF ) exists. Along the way, we also derive a principle of definition by structural recursion for effectful data types that is similarly generic. Our induction rule is also generic over the kinds of properties to be proved: Xxxxx Xxxxxx like the work on Xxxx’s Political Theology Abstract: Is it justified which we build, we work in a general fibrational setting and so can accommodate very general notions of properties, rather than just those of particular syntactic forms. We give examples exploiting the generality of our results, and show how our results specialize to depict Xxxx’s letters as an example of political theology, as Xxxxxx did in his Heidelberg lectures on Romans in 1987? The justification lies those in the fact that as a founder literature, particularly those of non-Jewish “Christian” communities Xxxx has to act as a politician. But he was a politician of a special kind, one who pretended to be called by God (or Xxxxxx) to be a spiritual leader with the task to establish a new people. To clarify this point, the author focuses on the way Xxxx manages distinctions (between Jews Xxxxxxxx and non-Jews, between followers of Xxxxxx and those who stick to the world as it is, and so on) and on the impact of his theology on these distinctions. This impact relates to the intensification of distinctions. The extreme consequence of this is the distinction between friend and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use of the term “political theologyStøvring.” It turns out that Xxxx’s political theology cannot be taken in the sense Roman intellectuals already used the term (state cult), but points in another direction, a “Messianic” subversion of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx (born in 1923), a philosopher who is as closely connected to non-orthodox Jewish thought as he also is to non-conformist and anti-capitalist movements.¹ The lectures on Xxxx, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attention. This theme is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations of the Messianic”), Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attempt, in the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “heretic,” Xxxxxxx, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritance, and therefore accepted only the Gospels and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Laws, and the sole affirmation of the Savior-God, the Father of the Messiah. The believers hope for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace of the very idea of modernity: the endeavor to overcome the past radically, by way of a total rupture, and to move in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason for the concept of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibid., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theology.
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End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the author. Dutch law entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial material inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. Published on 08 April 2014. Downloaded by Radboud University Nijmegen on 9/6/2022 9:20:18 AM. ChemComm COMMUNICATION Cite this: Chem. Commun., 2014, 50, 5763 Received 12th March 2014, Accepted 8th April 2014 DOI: 10.1039/c4cc01861c xxx.xxx.xxx/xxxxxxxx Triphenylphosphine-catalysed amide bond formation between carboxylic acids and amines† Xxxxx Xxxxxxxx The Management X. Xxxxxxx, Xxxxxx P. J. T. Xxxxxx and Xxxxxx Xxxxxxxxx´* Unactivated carboxylic acids and amines undergo organocatalytic Ph3P/CCl4-mediated amide bond formation by employing in situ reduction of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology Abstract: Is it justified triphenylphosphine oxide to depict Xxxx’s letters as an example of political theology, as Xxxxxx did in his Heidelberg lectures on Romans in 1987? The justification lies triphenylphosphine in the fact that as a founder presence of nondiethoxymethylsilane and bis(4-Jewish “Christian” communities Xxxx has to act as a politician. But he was a politician of a special kind, one who pretended to be called by God (or Xxxxxx) to be a spiritual leader with the task to establish a new people. To clarify this point, the author focuses on the way Xxxx manages distinctions (between Jews and non-Jews, between followers of Xxxxxx and those who stick to the world as it is, and so on) and on the impact of his theology on these distinctions. This impact relates to the intensification of distinctions. The extreme consequence of this is the distinction between friend and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use of the term “political theologynitrophenyl)phosphate.” It turns out that Xxxx’s political theology cannot be taken in the sense Roman intellectuals already used the term (state cult), but points in another direction, a “Messianic” subversion of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx (born in 1923), a philosopher who is as closely connected to non-orthodox Jewish thought as he also is to non-conformist and anti-capitalist movements.¹ The lectures on Xxxx, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attention. This theme is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations of the Messianic”), Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attempt, in the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “heretic,” Xxxxxxx, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritance, and therefore accepted only the Gospels and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Laws, and the sole affirmation of the Savior-God, the Father of the Messiah. The believers hope for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace of the very idea of modernity: the endeavor to overcome the past radically, by way of a total rupture, and to move in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason for the concept of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibid., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theology.
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End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the author. Dutch law entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial material inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. ARTICLE Monitoring a Reaction at Submillisecond Resolution in Picoliter Volumes ) Xxxxxx X. Xxxxxxx,†,‡ Xxxxx Xxxxxxxx The Management Xxxxx,‡ Xxxxxxx X. X. Xxxx,‡, Xxxxxxx X. Xxxxxx,*,§ and Xxxxxxx Xxxxxxxxxx*,† †Department of DistinctionsBiochemistry, University of Cambridge, Cambridge CB2 1GA, United Kingdom ‡Department of Chemistry, University of Cambridge, Cambridge CB2 1EW, United Kingdom §Laboratoire d'Hydrodynamique and Department of Mechanics (LadHyX), Ecole Polytechnique, CNRS, F-91128 Palaiseau, Cedex, France bS Supporting Information ABSTRACT: Xxxxx Xxxxxx Well-established rapid mixing techniques such as stopped-flow have been used to push the dead time for kinetic experiments down to a few milliseconds. However, very fast reactions are difficult to resolve below this limit. We now outline an approach that provides access to ultrafast kinetics but does not rely on Xxxx’s Political Theology Abstract: Is it justified active mixing at all. Here, the reagents are compartmentalized into water-in-oil emulsion microdroplets (diameter ∼50 μm) that are statically arrayed in pairs, resting side-by-side in a well feature of a poly- (dimethylsiloxane) (PDMS) device. A reaction between the contents of two droplets arrayed in such a holding trap is initiated by droplet fusion that is brought about by electro- coalescence and known to depict Xxxx’s letters as an example occur on a time scale of political theology, as Xxxxxx did in his Heidelberg lectures on Romans in 1987? The justification lies about 100 μs. A reaction between the reactants (Fe3+ and SCN-) is monitored by image analysis measuring the product formation in the fact that as a founder of non-Jewish “Christian” communities Xxxx has to act as a politician. But he was a politician newly merged drop in both space and time, by use of a special kind, one who pretended to be called by God (or Xxxxxx) to be a spiritual leader fast camera. A comparison of the concentration field of the reaction product with the task to establish output of a new peoplereaction-diffusion system of equations yields a rate constant k ∼ 3 × 10 M s . To clarify this point, the author focuses on the way Xxxx manages distinctions (between Jews Since reaction and non-Jews, between followers of Xxxxxx and those who stick to the world as it is, and so on) and on the impact of his theology on these distinctions. This impact relates to the intensification of distinctions. The extreme consequence of this is the distinction between friend and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use of the term “political theology.” It turns out that Xxxx’s political theology cannot be taken diffusion are formally included in the sense Roman intellectuals already used the term (state cult), but points in another direction, a “Messianic” subversion of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx (born in 1923), a philosopher who is as closely connected to non-orthodox Jewish thought as he also is to non-conformist and anti-capitalist movements.¹ The lectures on Xxxx, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attention. This theme is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations of the Messianic”), Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attempt, in the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “hereticmathematical model,” Xxxxxxx, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritance, and therefore accepted only the Gospels and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Laws, and the sole affirmation of the Savior-God, the Father of the Messiah. The believers hope for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace of the very idea of modernity: the endeavor to overcome the past radically, by way of a total rupture, and to move in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason for the concept of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibid., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theology.
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End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the author. Dutch law entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial material inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. Xxxxx Xxxxxxxx Automated 3-dimensional segmentation of pelvic lymph nodes in magnetic resonance images O. A. Debats,a) G. J. S. Xxxxxxx, X. X. Xxxxxxxx, X. Xxxxxxxxxxxx, and X. X. Xxxxxxx (Received 21 April 2011; revised 15 August 2011; accepted for publication 30 September 2011; published 26 October 2011) Purpose: Computer aided diagnosis (CAD) of lymph node metastases may help reduce reading time and improve interpretation of the large amount of image data in a 3-D pelvic MRI exam. The Management purpose of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology Abstract: Is it justified this study was to depict Xxxx’s letters as develop an example algorithm for automated segmentation of political theologypelvic lymph nodes from a single seed point, as Xxxxxx did in his Heidelberg lectures on Romans in 1987? The justification lies in the fact that as a founder of non-Jewish “Christian” communities Xxxx has to act as a politician. But he was a politician part of a special kind, one who pretended to be called by God (or Xxxxxx) to be a spiritual leader with CAD system for the task to establish a new people. To clarify this point, the author focuses on the way Xxxx manages distinctions (between Jews and non-Jews, between followers classification of Xxxxxx and those who stick to the world as it is, and so on) and on the impact of his theology on these distinctions. This impact relates to the intensification of distinctions. The extreme consequence of this is the distinction between friend and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use of the term “political theology.” It turns out that Xxxx’s political theology cannot be taken in the sense Roman intellectuals already used the term (state cult), but points in another direction, a “Messianic” subversion of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx (born in 1923), a philosopher who is as closely connected to non-orthodox Jewish thought as he also is to non-conformist and anti-capitalist movements.¹ The lectures on Xxxx, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attention. This theme is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations of the Messianic”), Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attempt, in the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “heretic,” Xxxxxxx, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritance, and therefore accepted only the Gospels and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Laws, and the sole affirmation of the Savior-God, the Father of the Messiah. The believers hope for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace of the very idea of modernity: the endeavor to overcome the past radically, by way of a total rupturenormal vs metastatic lymph nodes, and to move in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis evaluate its performance compared to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason for the concept of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibidother algorithms., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theology.
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End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the author. Dutch law entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial material inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. Actin and serum response factor transduce physical cues from the microenvironment to regulate epidermal stem cell fate decisions Xxxx X. Xxxxxxxx0, Xxxxxx X. Xxxxxxx0, Xxxxxx Xxxxxxxxx0, Xxxxx Xxxxxxxx The Management Xxx-Xxx Xxx0, Xxxxxxx Xxxxxx0, Xxxxxxx X.X. Huck2,4 and Xxxxx X. Xxxx0,3,5 Epidermal homeostasis depends on a balance between stem cell renewal and differentiation and is regulated by extrinsic signals from the extracellular matrix (ECM)1,2. A powerful approach to analysing the pathways involved is to engineer single-cell microenvironments in which individual variables are precisely and quantitatively controlled3–5. Here, we employ micropatterned surfaces to identify the signalling pathways by which restricted ECM contact triggers human epidermal stem cells to initiate terminal differentiation. On small (20 μm diameter) circular islands, keratinocytes remained rounded, and differentiated at higher frequency than cells that could spread on large (50 μm diameter) islands. Differentiation differentiation, whereas overexpression of DistinctionsMAL stimulated SRF activity and involucrin expression. SRF target genes FOS and JUNB were also required for differentiation: Xxxxx Xxxxxx on Xxxx’s Political Theology Abstract: Is it justified to depict Xxxx’s letters as an example c-Fos mediated serum responsiveness, whereas JunB was regulated by actin and MAL. Our findings demonstrate how biophysical cues Human interfollicular epidermis comprises multiple layers of political theology, as Xxxxxx did in his Heidelberg lectures on Romans in 1987? The justification lies kerati- nocytes. Proliferation takes place in the fact basal cell layer, attached to the underlying extracellular matrix known as the basement membrane. Cells that leave the basal layer undergo a programme of terminal differentia- tion as they move towards the tissue surface. Differentiated cells are con- tinually shed from the epidermis and replaced through proliferation of stem cells in the basal layer. Several human epidermal stem cell markers have been described, including elevated levels of β1 (ref. 2) and α6 (ref. 6) integrins, and expression of Delta-like1 (Dll1; ref. 7), Lrig1 (ref. 8) and p63 (ref. 9). Terminal differentiation is characterized by withdrawal from the cell cycle and expression of a founder number of nonproteins, including involu- crin, periplakin and transglutaminase 1, which subsequently become incorporated into the epidermal cornified envelope10,11. To investigate the role of cell–ECM interactions in regulating the dif- ferentiation of human epidermal stem cells, micropatterned, polymer brush substrates were developed by micro-Jewish “Christian” communities Xxxx has contact printing and surface- initiated polymerization12,13 (Fig. 1a). We constructed circular islands (20–50 μm diameter) composed of type I collagen, surrounded by a background that was resistant to act as a politicianprotein adsorption (Fig. But he 1a, b). When keratinocytes were seeded onto these substrates, cells adhered specifi- cally to the collagen islands within 1 h and displayed increasingly spread morphologies with increasing island size (Fig. 1b). The adherent cells were negative for involucrin and positive for Ki67 (Fig. 1c–e). After 24 h, the number of involucrin-positive cells increased significantly on the smallest islands, and there was an inverse correlation between the number of differentiated cells and adhesive area (Fig. 1c, d and Supplementary Information, Fig. S1a, b). There was a politician of a special kinddecrease in Ki67 expression on all island sizes after 24 h, one who pretended to be called by God (or Xxxxxx) to be a spiritual leader with the task to establish a new peoplegreatest decrease found on the smallest islands (Fig. 1c, e). S phase cells were not present on 20 μm islands, but were found on larger islands (Supplementary Information, Fig. S1c). Blocking DNA synthesis did not alter the effect of island size on involucrin expression (Supplementary Information, Fig. S1d), indicating that differentiation is regulated independently of cell-cycle exit3,14. These results demonstrate that engineered substrates can modulate the adhesive interactions of single human keratinocytes and induce terminal differentiation by restricting adhesive area. To clarify this pointexamine whether micropatterned substrates selectively cap- tured stem cells, the author focuses on the way Xxxx manages distinctions basal cells (between Jews low forward scatter and nonside scatter) were flow-Jews, between followers of Xxxxxx and those who stick sorted according to surface β1 integrin expression2 (Fig. 2a). Keratinocytes with low β1 integrin expression did not adhere to the world as it is1Wellcome Trust Centre for Stem Cell Research, University of Cambridge, Tennis Court Road, Cambridge, CB2 1QR, U.K. 2Melville Laboratory for Polymer Synthesis, Department of Chemistry, University of Cambridge, Cambridge, CB2 1EW, U.K. 3CRUK Cambridge Research Institute, Xx Xx Xxxxx Centre, Xxxxxxxx Way, Cambridge, CB2 0RE, U.K. 4Radboud University Nijmegen, Institute for Molecules and so onMaterials, Xxxxxxxxxxxxxx 000, 0000 XX Xxxxxxxx, Xxx Xxxxxxxxxxx. 5Correspondence should be addressed to F.M.W. (e-mail: Xxxxx.xxxx@xxxxxx.xxx.xx). Received 23 February 2010; accepted 13 May 2010; published online 27 June 2010; DOI: 10.1038/ncb Br O O (CH2)11 S a Bromoisobutyrate b 20 µm 30 µm 50 µm Gold-coated coverslip Micro-contact printing with patterned silicone stamp Patterned monolayer of initiator Oligo(ethylene glycol) methacrylate (Average Mr = 300) O n O x O n O O O O Br O O (CH2)11 S CuCl/CuBr2 Bipyridine (CH2)11 S Adsorption of ECM on islands Involucrin positive (percentage) 60 * Involucrin Ki67 DNA 1 h 50 24 h 30 20 10 0 0 500 1000 1500 2000 2500 Adhesive area (µm2) 24 h 100 Ki67 positive (percentage) 80 60 40 20 0 * Adhesive area (µm2) Figure 1 Regulation of keratinocyte shape and differentiation on micropatterned substrates. (a) Overview of the micropatterning strategy. (b) Immunofluorescence microscopy images of type I collagen (top) and phase-contrast microscopy images of primary human keratinocytes (bottom) on the impact of his theology on these distinctions. This impact relates to the intensification of distinctions. The extreme consequence of this is the distinction between friend 20, 30 and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use of the term “political theology.” It turns out that Xxxx’s political theology cannot be taken in the sense Roman intellectuals already used the term (state cult), but points in another direction, a “Messianic” subversion of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx (born in 1923), a philosopher who is as closely connected to non-orthodox Jewish thought as he also is to non-conformist and anti-capitalist movements.¹ The lectures on Xxxx, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attention. This theme is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations of the Messianic”), Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attempt, in the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “heretic,” Xxxxxxx, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritance, and therefore accepted only the Gospels and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Laws, and the sole affirmation of the Savior-God, the Father of the Messiah. The believers hope for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace of the very idea of modernity: the endeavor to overcome the past radically, by way of a total rupture, and to move in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason for the concept of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibid., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theology.50 μm
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End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the author. Dutch law entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial material inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. Organic & Published on 23 May 2014. Downloaded by Radboud University Nijmegen on 9/6/2022 9:28:56 AM. Biomolecular Chemistry PAPER Cite this: Org. Biomol. Chem., 2014, 12, 5031 Received 1st April 2014, Accepted 23rd May 2014 DOI: 10.1039/c4ob00694a xxx.xxx.xxx/xxx Synthesis of DIBAC analogues with excellent SPAAC rate constants† Xxxxxxx X. Xxxxxx, Xxxxxx X. Xxxxx, Xxxxx Xxxxxxxx Xxxxx, Xxxxxx X. xxx Xxxxxx, Xxxxxx X. xxx Xxxxx, Xxx X. X. xxx Hest and Xxxxxx P. J. T. Rutjes* In search for increased reactivity in strain-promoted azide alkyne cycloadditions (SPAAC), the synthesis of new and more reactive cyclooctynes is of pivotal importance. To identify cyclooctynes with enhanced reactivity, without loss of stability, the synthesis and kinetic analysis of new dibenzoazacyclooctyne (DIBAC) analogues were conducted. Starting from iodobenzyl alcohol analogues and ortho-ethynylaniline various substituted dihydrodibenzo[b,f ]azocines were produced. Subsequent bromination and elimination proved to be difficult depending on the aromatic substitution pattern, yielding chloro-, bromo-, and methoxy-substituted DIBACs in moderate yield. In the elimination reaction towards nitro- and Br,Cl-DIBAC, the corresponding cyclooctene was obtained instead of the cyclooctyne. Additionally, a dimethoxy-substituted DIBAC analogue was prepared following an alternative route involving light- induced deprotection of a cyclopropenone derivative. In total, four DIBAC analogues were successfully prepared showing excellent rate constants in the SPAAC reaction ranging from 0.45 to 0.9 M−1 s−1, which makes them comparable to the fastest cyclooctynes currently known. Introduction Selective bioorthogonal ligation strategies for the investigation of biological processes and biomolecule modification have become increasingly important in the last decade. Currently, the azide function is the most commonly applied reactive group in bioorthogonal chemistry being utilised in the Xxxx- xxxxxx ligation,1 the Cu(I)-catalysed azide–alkyne cycloaddition (CuAAC),2,3 and the strain-promoted azide–alkyne cyclo- addition (SPAAC).4,5 The Management advantages of Distinctions: Xxxxx Xxxxxx SPAAC over the Xxxx- xxxxxx ligation include, depending on Xxxx’s Political Theology Abstract: Is it justified to depict Xxxx’s letters as the cyclooctyne used, an example of political theologyincreased reactivity and, as Xxxxxx did in his Heidelberg lectures on Romans in 1987? The justification lies in opposed to phosphines, the fact that as a founder of non-Jewish “Christian” communities Xxxx has to act as a politicianstability under ambient conditions. But he was a politician Unlike CuAAC, SPAAC avoids the use of a special kindtoxic Cu(I)-catalyst. Since the first application of SPAAC in a biological system,6 a wide range of cyclooctynes and dibenzocyclooctynes has been developed.5,7,8 Each cyclooctyne displays specific advan- tageous characteristics, one who pretended e.g. excellent rate constant,9–11 good water solubility,12,13 synthetic ease,14 and/or fluorogenic pro- perties, but nevertheless requires improvement.15,16 In particu- lar hydrophilicity, reactivity, stability, and selectivity are key † Electronic supplementary information (ESI) available: Experimental proce- dures, spectroscopic characterization, 1H and 13C NMR spectra of all compounds. See DOI: 10.1039/c4ob00694a aspects for a wider applicability of the strained alkynes in a biological context. The fastest dibenzocyclooctyne currently known is BARAC (2) with a rate constant of 0.9 M−1 s−1. It was recently shown that the reactivity of BARAC could be tuned by the introduction of substituents on the aromatic rings.17 BARAC, however, has the disadvantage that it is susceptible to Xxxxxxx addition by thiols.10 Another interesting cyclooctyne is DIBAC (1)9 (also referred to as ADIBO18 or Aza-DBCO),19 designed in analogy to DIBO,20 displaying a rate constant of 0.3 ± 0.1 M−1 s−1. Unlike BARAC, DIBAC shows no Xxxxxxx addition product when reacted with glutathione, even at elevated temperatures. In addition, DIBAC showed complete shelf-stability when stored in neat form at −20 °C, and was stored in aqueous solution for over a year at 4 °C without noticeable loss of reactivity. Presum- ably, it is this optimal combination of reactivity and stability which has made DIBAC the most commonly used cyclooctyne for SPAAC applications. We envisioned that the addition of substituents on the aro- matic rings of DIBAC would lead to an increase in reactivity while retaining stability. Based on previous studies,17,21 we anticipated that electron-withdrawing groups could have a sub- stantial positive effect on the reactivity. In addition, we expected a change in reactivity based on the positioning of substituents on the aromatic rings. To investigate these hypotheses we aimed to prepare a series of DIBAC analogues (3a–f, Fig. 1) fol- lowing a previously reported synthetic route9 and investigate the rate constants in SPAAC reactions with benzyl azide. Published on 23 May 2014. Downloaded by Radboud University Nijmegen on 9/6/2022 9:28:56 AM. Fig. 1 DIBAC (1), BARAC (2) and target DIBAC-analogues 3a–f. Scheme 1 Retrosynthetic analysis of the synthesis of DIBAC analogues 3a–e. Retrosynthesis of the proposed DIBAC analogues 3a–e involved acylation of dihydrodibenzoazocine 4, bromination and subsequent elimination (Scheme 1). The key intermediate 4 was envisaged to be called by God prepared from Z-olefin 5 in two steps, which in turn was prepared from 2-ethynylaniline (or Xxxxxx) to be a spiritual leader with the task to establish a new people. To clarify this point, the author focuses on the way Xxxx manages distinctions (between Jews and non-Jews, between followers of Xxxxxx and those who stick to the world as it is, and so on7) and on the impact sub- stituted iodobenzyl alcohol derivatives 6. A different strategy was envisaged for DIBAC analogue 3f. Synthesis of his theology on these distinctions. This impact relates to the intensification of distinctions. The extreme consequence of this is the distinction between friend and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use of the term “political theology.” It turns out that Xxxx’s political theology cannot be taken in the sense Roman intellectuals already used the term (state cult), but points in another direction, a “Messianic” subversion of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx (born in 1923), a philosopher who is as closely connected to non-orthodox Jewish thought as he also is to non-conformist and anti-capitalist movements.¹ The lectures on Xxxx, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attention. This theme is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations of the Messianic”), Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attempt, in the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “heretic,” Xxxxxxx, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritance, and therefore accepted only the Gospels and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Laws, and the sole affirmation of the Savior-God, the Father of the Messiah. The believers hope for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace of the very idea of modernity: the endeavor to overcome the past radically, by way of a total rupture, and to move in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason for the concept of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibid., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theology.cyclooctene intermediates
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End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the author. Dutch law entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial material inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. Xxxxx Xxxxxxxx Trained immunity, tolerance, priming and ditferentiation: distinct immunological processes The Management similarities and ditferences between trained immunity and other immune processes are the subject of Distinctions: Xxxxx Xxxxxx intense interrogation. Therefore, a consensus on Xxxx’s Political Theology Abstract: Is it justified to depict Xxxx’s letters as an example the definition of political theologytrained immunity in both in vitro and in vivo settings, as Xxxxxx did well as in his Heidelberg lectures on Romans in 1987? The justification lies in the fact that as a founder experimental models and human subjects, is necessary for advancing this field of non-Jewish “Christian” communities Xxxx has to act as a politicianresearch. But he was a politician of a special kind, one who pretended to be called by God (or Xxxxxx) to be a spiritual leader with the task Here we aim to establish a new peoplecommon framework that describes the experimental standards for defining trained immunity. To clarify this pointXxxxxx Xxxxxxxxx, Xxxxx Xxxx, Xxxxxxxx Xxxxx Xxxxxx, Xxxx X. Xxxxxxxx, Xxxxxx Xxxxxxxxx, Xxxxxxxxxxxxx Xxxxxxxx, Xxxxxxx xxx Xxxxxx, Xxxxx Xxxxxx, Xxxxxx X. XxXxxxx, Xxxxx Xxxxxxxxx-Xxxxxx, Xxxxxxx Xxxxxxxxxxxxx, Xxxxxxxxx Xxxxxxxx, Xxxx Xxxxx, Xxxxxx Xxxxx, Xxxxxxx Xxxxx, Xxxx X. Xxxxxxx, Xxxxxx Xxxx, Xxx X. X. Xxxxxxx, Xxx Xxxxxxxx, Xxxxx Xxxx, Xxxxxxxx Xxxxxxxx, Xxx X. M. van der Meer, Xxxx Xxxxxxx, Xxxxxx X. X. X. X. Xxxxxxx, Xxxxxx X. X. Xxxxxx, Xxxxxx Xxxx, Xxxxx Xxxxxxxxx, Xxxx X’Xxxxx, Xxxxx Xxxxxxx, Xxxxx Xxxxx, Xxxxx X. Xxxxxx, Xxxxxx Xxxxxxxxx, Xxxxxx X. Xxxxxxxx, Xxxxxxx Xxxxxxxxx, Xxxxxxx X. Xxxxxxxx, Xxxxxxx X. Xxxxxxx, Xxxxxxxxx Xxxxxxx Xxxx, Xxxx Xxxxxxxxxxx, Xxxxxx Xxx, Xxxxx X. xxx xx Xxxxxxxx, Xxxxxxxxx Xxxx, Xxxxx X. Xxxxxxxx, Xxxxxx Xxxxxx and Xxxxx X. Xxxxx T rained immunity has been defined as one form of adaptation of innate host defense mechanisms or a de facto innate immune memory. Following exposure to particular infectious agents or vaccines, trained immunity can mount a faster and greater response against a secondary challenge with homologous or even heterologous pathogens1. Trained immunity has emerged as a focal point in immunology research and has added a layer of complexity to our previous understanding of immune memory, that is, a trait limited to antigen-specific responses of the adaptive immune system. Although more than 95% of species (plants and invertebrates) rely solely on innate immunity for host defense2, immunological memory has been associated mainly with the adaptive arm of the immune response in vertebrates. However, it is highly unlikely that a critical evolutionary trait like immunological memory is restricted to adaptive immunity and has not evolved in the innate arm of immunity in the entire spectrum of living organisms. In fact, systemic acquired resistance (SAR) is a well-defined state corresponding to innate immunological memory in plants3. Similarly, the author focuses on innate immune system of invertebrates (for example, mosquitoes, the way Xxxx manages distinctions (between Jews and non-Jewsbumble bee Bombus terrestris, between followers of Xxxxxx and those who stick to the world as it issnails, and so on) and on has the impact capacity to generate memory responses to subsequent reinfection with the same or different pathogens1. There is also compelling evidence in animal models that an initial infection or vaccination with bacteria (for example, Bacille Calmette– Xxxxxx (BCG)), fungi (for example, Candida albicans) or helminth parasites (for example, Nippostrongylus brasiliensis) protects against heterologous infections independently of his theology on these distinctionsadaptive immunity1. This impact relates to Furthermore, while the intensification of distinctions. The extreme consequence of this is rationale underlying the distinction between friend and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use of the term “political theology.” It turns out that Xxxx’s political theology cannot be taken adjuvants in the sense Roman intellectuals already used the term (state cult), but points in another direction, a “Messianic” subversion of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx (born in 1923), a philosopher who is as closely connected to non-orthodox Jewish thought as he also vaccine formulations is to non-conformist and anti-capitalist movements.¹ The lectures on Xxxx, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attention. This theme is improve the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations of the Messianic”), Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attempt, in the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “heretic,” Xxxxxxx, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritance, and therefore accepted only the Gospels and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Laws, and the sole affirmation of the Savior-God, the Father of the Messiah. The believers hope for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace of the very idea of modernity: the endeavor to overcome the past radically, by way of a total rupture, and to move in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason for the concept of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibid., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theology.efficacy
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Samples: End User Agreement
End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the author. Dutch law entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial material inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. xxxx.xxx.xxx/XXXX Letter Panchromatic “Dye-Doped” Polymer Solar Cells: From Femtosecond Energy Relays to Enhanced Photo-Response Xxxxxx Xxxxxxxx,†,‡ X. Xxx Xxxxxxx Xxxxx,‡ Xxxxxxxxxx Xxxxxx,§ Xxxxxxx Xxxx,∥ Xxxxxxx X. X. Xxxx,∥,⊥ Xxxxxxx X. X. Xxxxxxx,‡,§ Xxxxxxxxx Xxxxxxx,‡ Xxxxxx Xxxxxxx,§ Xxxxxxxxx Xxxxxxxx,*,‡ and Xxxxx X. Xxxxxx*,† †Clarendon Laboratory, Department of Physics, Oxford University, Parks Road, Oxford, OX13PU, U.K. ‡Center for Nano Science and Technology @Polimi, Istituto Italiano di Tecnologia, xxx Xxxxxxxx The Management Xxxxxxx 70/3, 20133 Milano, Italy §IFN-CNR, Dipartimento di Fisica, Politecnico di Milano, Xxxxxx X. xx Xxxxx, 32, 20133 Milano, Italy ∥Melvile Laboratory of DistinctionsPolymer Synthesis, Department of Chemistry, University of Cambridge, Cambridge, CB2 1TN, U.K. ⊥Institute for Molecules and Materials, Radboud University Xxxxxxxx, Xxxxxxxxxxxxxx 000, 0000 XX Xxxxxxxx, Xxx Xxxxxxxxxxx *S Supporting Information ABSTRACT: Xxxxx Xxxxxx on Xxxx’s Political Theology Abstract: Is There has been phenomenal effort synthesizing new low-band gap polymer hole-conductors which absorb into the near-infrared (NIR), leading to >10% efficient all-organic solar cells. However, organic light absorbers have relatively narrow bandwidths, making it justified challenging to depict Xxxx’s letters as an example of political theologyobtain panchromatic absorption in a single organic semiconductor. Here, as Xxxxxx did in his Heidelberg lectures on Romans in 1987? The justification lies in we demonstrate that (poly[2,6-(4,4-bis-(2-ethylhexyl)-4H- cyclopenta[2,1-b;3,4-b0]dithiophene)-alt-4,7-(2,1,3-benzothiadia-zole)] (PCPDTBT) can be “photo-sensitized” across the fact whole visible spectrum by “doping” with a visible absorbing dye, the (2,2,7,7-tetrakis(3-hexyl-5-(7-(4-hexylthiophen-2-yl)benzo[c][1,2,5]- thiadiazol-4-yl)thiophen-2-yl)-9,9-spirobifluorene) (spiro-TBT). Through a comprehen- sive sub-12 femtosecond−nanosecond spectroscopic study, we demonstrate that extremely efficient and fast energy transfer occurs from the photoexcited spiro-TBT to the PCPDTBT, and ultrafast charge injection happens when the system is interfaced with ZnO as a founder prototypal electron-acceptor compound. The visible photosensitization can be effectively exploited and gives panchromatic photoresponse in prototype polymer/oxide bilayer photovoltaic diodes. This concept can be successfully adopted for tuning and optimizing the light absorption and photoresponse in a broad range of non-Jewish “Christian” communities Xxxx has polymeric and hybrid solar cells. SECTION: Energy Conversion and Storage; Energy and Charge Transport S emiconducting polymers are attracting a growing interest as active materials for clean power generation: they offer excellent light harvesting capabilities and good charge carrier mobility.1−4 However, in contrast to act as a politician. But he was a politician of a special kind, one who pretended to be called by God (or Xxxxxx) to be a spiritual leader with the task to establish a new people. To clarify this pointinorganic absorbers, the author focuses on the way Xxxx manages distinctions (between Jews and non-Jews, between followers of Xxxxxx and those who stick to the world as it is, and so on) and on the impact of his theology on these distinctions. This impact relates to the intensification of distinctions. The extreme consequence of this is the distinction between friend and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use of the term “political theology.” It turns out that Xxxx’s political theology cannot be taken in the sense Roman intellectuals already used the term (state cult), but points in another direction, a “Messianic” subversion of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down energy bands are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx (born in 1923), a philosopher who is as closely connected to non-orthodox Jewish thought as he also is to non-conformist and anti-capitalist movements.¹ The lectures on Xxxx, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attention. This theme is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations of the Messianic”), Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attempt, in the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “heretic,” Xxxxxxx, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritance, and therefore accepted only the Gospels and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Lawsrelatively narrow, and the sole affirmation low band gap polymers tend to incompletely absorb light in the visible region of the Saviorspectrum. Although this opens aesthetic possibilities for applications such as building integrated photovoltaics, it limits the overall solar light absorbed and hence the efficiency of a polymer-Godbased solar cell.3 In addition, in contrast to inorganic absorbers, a heterojunction is required between the light absorbing polymer and an electron acceptor in order to ionize the photoinduced excitons.4−6 For all organic solar cells, panchromatic absorption is achieved by employing an electron acceptor that also absorbs visible light.7−9 However, despite significant effort on developing n-type light absorbing polymers and molecules, solar cells incorporating the (6,6)-phenyl-C70- butyric acid methyl ester (C70-PCBM),10,11 or derivatives thereof remain twice as efficient as those incorporating the next best electron acceptor. Fullerene derivatives, especially the larger molecules such as C70-PCBM, are reportedly challenging to isolate and purify and produced at a relatively low yield, and in addition, C70PCBM is limited in its own spectral width. Nanostructured hybrid architectures, where the polymer is infiltrated into a metal oxide scaffold, employ a transparent n- type oxide as the electron acceptor.12−14 For this system, the Father light harvesting capacity of the Messiah. The believers hope for liberation polymer can be enhanced by a surface adsorbed dye, as a fusion between dye-sensitized solar cells (DSSCs) and organic photovoltaics (OPV).12,23 However, extremely careful engineering of the interface is required to ensure good charge generation from this evil worldboth the dye and the polymer phases.15−20 Alternatively, its political and religious orderin order to achieve intense panchromatic absorption from an organic system, additional dyes can be employed as “light harvesting antennas”, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar transfer their captured photon energy to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace of the very idea of modernity: the endeavor to overcome the past radically, by way of a total rupture, and to move organic component responsible for charge generation in the direction of a new and better worldsolar cell. Xxxxxx chose the following title for his lecturesReceived: “On the Political Theology of XxxxDecember 23, 2012 Accepted: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this titleJanuary 15, as is the reason for the concept of po- litical theology. In this case2013 Published: January 15, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibid., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theology.2013
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End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the author. Dutch law entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial material inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. Evaluation of Image Registration in PET/CT of the Liver and Recommendations for Optimized Imaging Xxxxxx X. Xxxxx0, Xxxx X. xxx Xxxxx0, Xxx Xxxxxxx0, Xxxxxxx Xxxxxxx0, Xxxxx Xxxxxxxx X.X. Corstens1, Xxxx X.X. Ruers2, and Xxx X.X. Oyen1 1Department of Nuclear Medicine, Radboud University Nijmegen Medical Center, Nijmegen, The Management Netherlands; 2Department of Distinctions: Xxxxx Xxxxxx Surgery, Radboud University Nijmegen Medical Center, Nijmegen, The Netherlands; and 3Department of Radiology, Radboud University Nijmegen Medical Center, Nijmegen, The Netherlands Multimodality PET/CT of the liver can be performed with an inte- grated (hybrid) PET/CT scanner or with software fusion of dedi- cated PET and CT. Accurate anatomic correlation and good image quality of both modalities are important prerequisites, re- gardless of the applied method. Registration accuracy is influ- enced by breathing motion differences on Xxxx’s Political Theology Abstract: Is it justified to depict Xxxx’s letters as an example of political theologyPET and CT, as Xxxxxx did in his Heidelberg lectures which may also have impact on Romans in 1987? The justification lies (attenuation correction–related) arti- facts, especially in the fact upper abdomen. The impact of these is- sues was evaluated for both hybrid PET/CT and software fusion, focused on imaging of the liver. Methods: Thirty patients underwent hybrid PET/CT, 20 with CT during expiration breath- hold (EB) and 10 with CT during free breathing (FB). Ten addi- tional patients underwent software fusion of dedicated PET and dedicated expiration breath-hold CT (SF). The image regis- tration accuracy was evaluated at the location of liver borders on CT and uncorrected PET images and at the location of liver lesions. Attenuation-correction artifacts were evaluated by comparison of liver borders on uncorrected and attenuation- corrected PET images. CT images were evaluated for the pres- ence of breathing artifacts. Results: In EB, 40% of patients had an absolute registration error of the diaphragm in the cranio- caudal direction of .1 cm (range, 216 to 44 mm), and 45% of lesions were mispositioned .1 cm. In 50% of cases, attenuation- correction artifacts caused a deformation of the liver dome on PET of .1 cm. Poor compliance to breath-hold instructions caused CT artifacts in 55% of cases. In FB, 30% had registration errors of .1 cm (range, 24 to 16 mm) and PET artifacts were less extensive, but all CT images had breathing artifacts. As SF allows independent alignment of PET and CT, no registration errors or artifacts of .1 cm of the diaphragm occurred. Conclusion: Hy- brid PET/CT of the liver may have significant registration errors and artifacts related to breathing motion. The extent of these is- sues depends on the selected breathing protocol and the speed of the CT scanner. No protocol or scanner can guarantee perfect image fusion. On the basis of these findings, recommendations were formulated with regard to scanner requirements, breathing protocols, and reporting. Received Sep. 21, 2006; revision accepted Mar. 9, 2007. For correspondence or reprints contact: Xxxxxx X. Xxxxx, MD, Department of Nuclear Medicine (565), Radboud University Nijmegen Medical Center, Postbox 0000, 0000 XX Xxxxxxxx, Xxx Xxxxxxxxxxx. E-mail: x.xxxxx@xxxxxx.xxxx.xx COPYRIGHT ª 2007 by the Society of Nuclear Medicine, Inc. Key Words: PET; PET/CT; accuracy; liver imaging; oncology J Nucl Med 2007; 48:910–919 DOI: 10.2967/jnumed.107.041517 Accurate imaging of liver metastases is important for clinical decision making when considering locoregional therapy, such as partial liver resection or radiofrequency ablation (1,2). These interventions rely on accurate infor- mation about the localization and the extent of tumor sites (3,4). The added value of functional imaging with 18F-FDG PET to conventional anatomic imaging (CT, especially, and MRI) has been well recognized, especially when assessing previous therapeutic interventions (5,6). However, the exact localization of lesions on 18F-FDG PET is limited by a relatively low spatial resolution and a lack of anatomic reference. The obvious benefit of combining the capabil- ities of CT (anatomic reference) and 18F-FDG PET (sensi- tive tumor detection) has led to the practice of correlation of images as obtained by PET and by CT (7–9). Correlation can be performed with mere visual side-by-side evaluation of images acquired by separate scanners or with integrated images provided by either an integrated (hybrid) PET/CT scanner or software image fusion of dedicated PET and CT (10). Regardless of the methodology, the anatomic corre- lation of both image sets must be accurate. This implies that as a founder of non-Jewish “Christian” communities Xxxx has to act as a politician. But he was a politician of a special kind, one who pretended the liver needs to be called by God (or Xxxxxx) to be a spiritual leader with the task to establish a new people. To clarify this point, the author focuses on the way Xxxx manages distinctions (between Jews and non-Jews, between followers of Xxxxxx and those who stick to the world as it is, and so on) and on the impact of his theology on these distinctions. This impact relates to the intensification of distinctions. The extreme consequence of this is the distinction between friend and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use of the term “political theology.” It turns out that Xxxx’s political theology cannot be taken in the sense Roman intellectuals already used same anatomic position and shape during both CT and PET acquisitions. However, CT and PET are influenced differently by breathing motion. As free breathing is mandatory for PET acquisition, PET has blurring in the term lower thoracic and upper abdominal areas. CT acquisition must be adapted to match these images, by scanning during free breathing or timed unforced expiration (state cult10), but points neither approach fully eliminates the risk of reg- istration errors between PET and CT (11,12). Furthermore, these registration errors can introduce artifacts on PET images in another directionhybrid PET/CT, where attenuation correction of PET images is based on the CT images. Such artifacts may compromise both clinical interpretation and quantitative eval- uation of PET images (13). Diagnostic imaging requires optimal image quality. In this study, we determined the extent of anatomic registration errors and the occurrence of artifacts in hybrid PET/CT of the liver using a robust technique, during different breathing protocols, and performed a direct comparison with software image fusion of separately acquired PET and CT. Accord- ing to our findings, recommendations were formulated with regard to scanner requirements, breathing protocols, and re- porting. MATERIALS AND METHODS Integrated PET/CT images were acquired with 3 different pro- tocols. Twenty consecutive patients with suspected metastases from colorectal cancer underwent hybrid PET/CT with low-dose CT during expiration breath-hold (EB). Ten other consecutive patients (March 2006), who were referred for various indications and who were unable to comply with breathing instructions for various reasons, underwent hybrid PET/CT with low-dose CT during free breathing (FB). Ten more consecutive patients (between Decem- ber 2002 and November 2003) with suspected metastases from colorectal carcinoma underwent software fusion of dedicated PET and dedicated diagnostic CT acquired during breath-hold (SF). Image Acquisition · Hybrid PET/CT scans were acquired using a Biograph Duo (Siemens Medical Solutions USA, Inc.) containing a 2-slice CT scanner. A low-dose CT scan for localization and attenuation- correction purposes was acquired in the caudocranial direction from the thighs to the base of the skull. Scanning parameters in- cluded 40 mA s, 130 kV, 5-mm slice collimation, 0.8-s rotation time, and pitch of 1.5, reconstructed to 3-mm slices for smooth coronal representation. CT scans were acquired during timed un- forced expiration breath-hold (EB) or during free breathing (FB). Timed expiration breath-hold consisted of free breathing during the first (caudal) part of the scan, a “Messianic” subversion deep inspiration command at the level of “the state.” xxxxx iliaca superior, immediately followed by a command to expire and breath-hold; patients were allowed to re- sume free breathing at the level of the lung tops. The author ends his paper total expi- ration breath-hold time was about 30 s. Free breathing was performed without specific patient instructions. No intravenous contrast was applied. For PET, a 3-dimensional (3D) emission scan of the cen- tral body was acquired during free breathing, 60 min after intra- venous injection of 250 MBq 18F-FDG. The acquisition time per bed position was 4 min for emission only. Uncorrected emission images as well as images with CT-based attenuation correction were reconstructed, both using 2 iterations, 8 subsets, and a comment 5-mm 3D gaussian filter. Dedicated 18F-FDG PET scans were acquired using an ECAT Exact 47 scanner (Siemens Medical Solutions). A 3D emission scan was acquired and reconstructed identical to PET from PET/CT. In addition, a 2-dimensional 68Ge-based transmis- sion scan was acquired for attenuation correction. The acquisition time per bed position was 5 min for emission and 3 min for the transmission. Dedicated CT scans were acquired using a Somatom Volume Zoom (Siemens Medical Solutions) 4-slice scanner. Scans of the liver were acquired with 80 mAs, 130 kV, 0.5-s rotation time, and 5-mm slice thickness, during unforced expiration breath-hold. Intravenous contrast was applied; the portal-phase images were selected for image fusion with PET. Image Registration Procedure For hybrid PET/CT, normal image registration quality-assurance procedures were followed as described by the manufacturer. This involved alignment of the PET and CT gantries after maintenance, using a ‘‘crossed-lines’’ phantom. No additional image registration optimization was performed after scanning. Software image reg- istration was performed on what Xxxxxx called a personal computer with image view- ing and registration software, developed in-house, based on the “Gnostic temptation” hidden visualization toolkit VTK (14) and the insight segmentation and registration toolkit ITK (15). The procedure has been described in more detail previously (16). In brief, the software allows rigid- body image registration based on 3 translation and 3 rotation parameters. Anatomic registration of PET emission images to CT was pursued using an implementation of the automatic mutual information algorithm, on a 3D volume of interest containing the liver. Image Analysis Image sets from PET and CT were correlated through evalua- tion of borders of the liver and focal lesions within the liver. Mismatches of .10 mm were considered potentially clinically relevant. Mismatches of focal lesions were expressed as 3D vec- tors. For liver borders, this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It approach is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx (born in 1923)possible, because a philosopher who is as closely connected to non-orthodox Jewish thought as he also is to non-conformist and anti-capitalist movements.¹ The lectures on Xxxx, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attention. This theme is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis unidirectional shift of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations of the Messianic”), Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could liver border may be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attempt, in the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made complicated by a Gnostic “heretic,” Xxxxxxx(unrecognizable) deformation or rotation that alters the location that represents the top. Selected for landmarks were the tangent points (tops) of 3 liver borders: the diaphragmatic dome, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritance, and therefore accepted only the Gospels and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Lawsright liver border, and the sole affirmation caudal tip. 3D ellipsoids were manually positioned to match the curved shapes of the Saviorliver borders (Fig. 1); the locations of the tangent points were then derived mathemat- ically. Mismatches were expressed as 1-Goddimensional distances along the axis of the largest movement (e.g., the Father craniocaudal direction for the diaphragmatic dome and the caudal tip of the Messiahliver; the lat- eral direction for the right lateral liver border). This procedure was performed separately on CT, uncorrected (uPET), and attenuation- corrected (acPET) images, blinded from each other. The believers hope localization of liver borders is difficult on uPET and acPET, as the images are blurry. The selected visual cutoff for liberation positioning of a border may be different for uPET and acPET images. The observer-specific systematic bias between localization of liver bor- ders on uPET and acPET was determined by comparing images from dedicated PET, where the position of the liver is theoretically identical on both image sets. The true position of the liver border was assumed to be between the visual localizations on uPET and acPET. All uPET and acPET measurements were corrected after- xxxx for this evil worldbias, its political and religious order, and its worldly wisdom. If we take away using the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety average measurement difference from the range theoretic position. The interobserver variability for manual deter- mination of Gnos- tic world viewspositional differences of tangent points, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace after correction of the very idea systematic bias, was evaluated in 5 subsequent dedicated PET scans (both uPET and acPET) by 2 experienced observers. • Registration errors: The relative anatomic/positional mis- match of modernity: the endeavor to overcome the past radicallystructures (either circumscript lesions or organ bor- ders) as visible on uPET and CT images, by way of a total rupture, and to move in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason for the concept of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx expressed as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibiddistance in millimeters., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theology.
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End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the author. Dutch law entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial material inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. Xxxxx Xxxxxxxx LETTERS TO THE EDITOR INTRAMUSCULAR FIBROUS TISSUE DETERMINES MUSCLE ECHO INTENSITY IN AMYOTROPHIC LATERAL SCLEROSIS Ultrasound is a rapidly evolving technique that can be used in the diagnostic work-up of neuromuscular disor- ders.1 Affected muscles show diminished muscle thick- ness and increased echo intensity (EI).2–4 Previous stud- ies have shown that fat and fibrous tissue each can increase EI. However, the exact cause of increased echo intensity is not fully known.2,5,6 We compared the findings of an in vivo quantitative muscle ultrasound study with the postmortem histopath- ological examination of a 62-year-old woman who had amyotrophic lateral sclerosis (ALS). This patient died 27 months after symptom onset. On autopsy, the diagnosis of ALS was confirmed. Transverse ultrasound scans and total cross-sectional muscle specimens of nine different muscles were taken from the same standardized anatomical sites (Fig. 1).7 Autopsy was performed with the informed consent of the patient within 12 hours after death. Muscle speci- mens were fixed in 4% formalin; the fibers were orien- xxxxx transversely for embedding in paraffin. The Management largest cross-sectional area of Distinctions: Xxxxx Xxxxxx on Xxxxeach sample was selected and cut in 4-lm-thick sections, which were stained with Masson trichrome. The percentages of perimysial and endomy- sial tissue and the percentage of interstitial fat were determined by digital image analysis.8 Ultrasound examinations were performed 3 months before the patient’s Political Theology Abstract: Is it justified death. Details of the standardized pro- tocol and system settings have been described elsewhere.7 EI was determined quantitatively using histogram analy- sis, where the mean gray value of the muscle is expressed as a value between 0 (= black) and 255 (= white).7 We found that EI was increased in all muscles (mean 73, range 52–91) to depict Xxxx’s letters as about twice the normal value (range 28–42).7 Histological examination showed a comparable per- centage of intramuscular fat (median 8.6%, range 4.9– 16.2%) and fibrous tissue (12.5%, range 6.7–28.5%; Fig. 1D). Fibrous tissue seemed to be more evenly distributed within the muscle, whereas fat was seen in small collec- tions (Fig. 1C). The sternocleidomastoid muscle was con- sidered an example outlier and was not used for calculation of political theologycor- VC 2011 Wiley Periodicals, Inc. relations. EI was strongly correlated with fibrous tissue (r = 0.86, P = 0.007; Fig. 1D), and this correlation remained after correction for fat content (r = 0.81, P = 0.026). EI and the amount of fatty tissue were not correlated (r = —0.46, P = 0.248), nor was there a correlation after correc- tion for fibrous tissue (r = —0.07, P = 0.886). In both this study of a human neurogenic disorder and in a study of canine muscular dystrophy, fibrous tissue was the main contributing factor to increased muscle EI.5 How- ever, other studies have indicated that intramuscular fat also contributes to increased EI, as Xxxxxx did shown in his Heidelberg lectures patients with inflam- matory myopathies,2 in those with little or no fibrous tis- sue,2,6 and in obese subjects.9 In this study the amounts of fibrous and fatty tissue were comparable, making it possible to study the influence of both variables on Romans in 1987? EI simultaneously. The justification lies in the fact that as a founder influence of non-Jewish “Christian” communities Xxxx has to act as a politician. But he was a politician of a special kind, one who pretended fibrous tissue on EI appeared to be called by God (or Xxxxxx) stronger than that of fat, possibly due to be a spiritual leader with differences in their distribu- tion within the task to establish a new peoplemuscle. To clarify Overall, this point, the author focuses on the way Xxxx manages distinctions (between Jews and non-Jews, between followers of Xxxxxx and those who stick to the world as it is, and so on) and on the impact of his theology on these distinctions. This impact relates to the intensification of distinctions. The extreme consequence of this suggests that fibrosis is the distinction between friend and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use most important determinant of the term “political theology.” It turns out that Xxxx’s political theology cannot be taken muscle EI in the sense Roman intellectuals already used the term (state cult), but points in another direction, a “Messianic” subversion of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx (born in 1923), a philosopher who is as closely connected to non-orthodox Jewish thought as he also is to non-conformist and anti-capitalist movements.¹ The lectures on Xxxx, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attention. This theme is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“EffectsALS. Xxxx and Modernity: Transfigurations of the Messianic”)M.P. Arts, Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attempt, in the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “heretic,” Xxxxxxx, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritance, and therefore accepted only the Gospels and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Laws, and the sole affirmation of the Savior-God, the Father of the Messiah. The believers hope for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace of the very idea of modernity: the endeavor to overcome the past radically, by way of a total rupture, and to move in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason for the concept of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibid., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theology.MD1
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End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the author. Dutch law entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial material inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. DOI 10.1007/s00330-012-2701-1 UROGENITAL Simulated required accuracy of image registration tools for targeting high-grade cancer components with prostate biopsies Xxxxx X. X. van de Ven • Xxxxxxxxx X. Xxxxxxxxxx–van de Kaa • Xxxxxx Xxxxxxxx The Management • Xxxxx X. Xxxxxxxx • Xxxxxxx X. Huisman Received: 6 April 2012 / Revised: 1 October 2012 / Accepted: 11 October 2012 / Published online: 9 November 2012 Ⓒ European Society of Distinctions: Xxxxx Xxxxxx Radiology 2012 Abstract Objectives To estimate the required spatial alignment accu- racy for correctly grading 95 % of peripheral zone (PZ) prostate cancers using a system for multiparametric magnet- ic resonance (MR)-guided ultrasound (US) biopsies. Methods PZ prostate tumours were retrospectively annotat- ed on Xxxx’s Political Theology Abstract: Is it justified to depict Xxxx’s letters multiparametric MR series using prostatectomy speci- mens as reference standard. Tumours were grouped based on homogeneous and heterogeneous apparent diffusion co- efficient (ADC) values using an example of political theology, as Xxxxxx did in his Heidelberg lectures on Romans in 1987? The justification lies in the fact that as a founder of non-Jewish “Christian” communities Xxxx has to act as a politician. But he was a politician of a special kind, one who pretended to be called by God (or Xxxxxx) to be a spiritual leader with the task to establish a new people. To clarify this point, the author focuses on the way Xxxx manages distinctions (between Jews and non-Jews, between followers of Xxxxxx and those who stick to the world as it is, and so on) and on the impact of his theology on these distinctions. This impact relates to the intensification of distinctionsautomated ADC texture analysis method. The extreme consequence proportion of this is heterogeneous tumours containing a distinct, high Xxxxxxx grade tumour focus yielding low ADC values was determined. Both overall tumour and high-grade focal volumes were calculated. All high-grade target volumes were then used in a simulated US biopsy system with adjustable accuracy to determine the distinction between friend and enemyhit rate. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use correctly grade 95 % of the term “political theology.” It turns out that Xxxx’s political theology cannot aggressive tumour components the target registration error (TRE) should be taken in the sense Roman intellectuals already used the term (state cult), but points in another direction, a “Messianic” subversion of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx (born in 1923), a philosopher who is as closely connected to non-orthodox Jewish thought as he also is to non-conformist and anti-capitalist movements.¹ The lectures on Xxxx, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attention. This theme is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations of the Messianic”), Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attempt, in the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “heretic,” Xxxxxxx, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritance, and therefore accepted only the Gospels and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Laws, and the sole affirmation of the Savior-God, the Father of the Messiah. The believers hope for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace of the very idea of modernity: the endeavor to overcome the past radically, by way of a total rupture, and to move in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason for the concept of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibid., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theology.smaller than
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End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the author. Dutch law entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial material inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. Xxx xxx xxx Xxxx0, Xxxx Xxxx0, Xxxxx Xxxxxxxx Xxxxxxxxx0(✉), Xxxxx xx Xxxxxx0, Xxxxx Xxxxxxx0, and Xxx Xxxxxxxxxx0 1 Netherlands National Communication Security Agency (NLNCSA), The Management Hague, The Netherlands {ebo.laan,xxx.xxxxxxxxxx}@xxxxxx.xx Digital Security Group, Radboud University, Nijmegen, The Netherlands {erikpoll,xxxxx}@xx.xx.xx, xxxxx@xxxxxxxxxxxxxx.xx, xxxxx@xxxxxxxxxx.xxx Abstract. The current Java Card platform does not seem to allow for fast implementations of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology Abstract: Is it justified hash-based signature schemes. While the under- lying implementation of the cryptographic primitives provided by the API can be fast, thanks to depict Xxxx’s letters as an example of political theology, as Xxxxxx did implementations in his Heidelberg lectures on Romans native code or in 1987? The justification lies in the fact that as a founder of non-Jewish “Christian” communities Xxxx has to act as a politician. But he was a politician of a special kind, one who pretended to be called by God (or Xxxxxx) to be a spiritual leader with the task to establish a new people. To clarify this pointhard- ware, the author focuses on the way Xxxx manages distinctions (between Jews and non-Jews, between followers of Xxxxxx and those who stick to the world as it is, and so on) and on the impact of his theology on these distinctions. This impact relates to the intensification of distinctions. The extreme consequence of this is the distinction between friend and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use cumulative overhead of the term “political theology.” It turns out that Xxxx’s political theology cannot be taken many separate API calls results in the sense Roman intellectuals already used the term (state cult), but points in another direction, a “Messianic” subversion of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx (born in 1923), a philosopher who is as closely connected to non-orthodox Jewish thought as he also is to non-conformist and anti-capitalist movements.¹ The lectures on Xxxx, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attention. This theme is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations of the Messianic”), Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attempt, in the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “heretic,” Xxxxxxx, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritance, and therefore accepted only the Gospels and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Laws, and the sole affirmation of the Savior-God, the Father of the Messiah. The believers hope prohibitive performance for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace of the very idea of modernity: the endeavor to overcome the past radically, by way of a total rupture, and to move in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason for the concept of po- litical theologymany common applications. In this casework, a community inspired by a “theology” announcing the appearance we present an implementation of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate XMSSMT on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God)current Java Card platform, and make suggestions how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibidto improve this platform in future versions., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theology.
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End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the author. Dutch law entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial material inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. Xxx X.X. Xxxxx*1, Xxxxxxxx Xx*1, Xxxxx Xxxxxxxx Xxxxxxx0, Xxxxxxx Xxxx0,3 1Department of Molecular Developmental Biology, Faculty of Science, Radboud Institute for Molecular Life Sciences, Radboud University, Nijmegen, The Management Netherlands 2Department of DistinctionsDermatology, Radboud University Medical Center, Radboud Institute for Molecular Life Sciences, Nijmegen, The Netherlands 3Department of Human Genetics, Radboud University Medical Center, Nijmegen, The Netherlands *These authors contributed equally Correspondence to: Xxxxx Xxxxxx on Xxxx’s Political Theology AbstractXxxxxxx Xxxx at x.xxxx@xxxxxxx.xx.xx URL: Is it justified to depict Xxxx’s letters as an example of political theologyxxxxx://xxx.xxxx.xxx/video/60905 DOI: doi:10.3791/60905 Keywords: Genetics, as Xxxxxx did in his Heidelberg lectures on Romans in 1987? The justification lies in the fact that as a founder of non-Jewish “Christian” communities Xxxx has to act as a politician. But he was a politician of a special kindIssue 159, one who pretended to be called by God (or Xxxxxx) to be a spiritual leader with the task to establish a new people. To clarify this pointhuman primary keratinocytes, the author focuses on the way Xxxx manages distinctions (between Jews and non-Jews, between followers of Xxxxxx and those who stick to the world as it is, and so on) and on the impact of his theology on these distinctions. This impact relates to the intensification of distinctions. The extreme consequence of this is the distinction between friend and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use of the term “political theology.” It turns out that Xxxx’s political theology cannot be taken in the sense Roman intellectuals already used the term (state cult), but points in another direction, a “Messianic” subversion of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx (born in 1923), a philosopher who is as closely connected to non-orthodox Jewish thought as he also is to non-conformist and anti-capitalist movements.¹ The lectures on Xxxx, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attention. This theme is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations of the Messianic”), Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attempt2D submerge culture, in the second centuryvitro differentiation, to establish an orthodox Christian ChurchRNA-seq, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “heretic,” Xxxxxxxbioinformatics analysis, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritance, and therefore accepted only the Gospels and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Laws, and the sole affirmation of the Savior-God, the Father of the Messiah. The believers hope for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace of the very idea of modernityp63 Date Published: the endeavor to overcome the past radically, by way of a total rupture, and to move in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason for the concept of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibid., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theology.5/16/2020
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End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the author. Dutch law entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial material inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. Original article Correction of an image size difference between positron emission tomography (PET) and computed tomography (CT) improves image fusion of dedicated PET and CT Xxxxxx X. Xxxxxx, Xxxx X. xxx Xxxxxx, Xxxxxxx X.X. Xxxxxxxxx, Xxxxxxxx X.A.M. Xxxxxxxxx, XxxxXxx Xxxxxxxx, Xxxxx Xxxxxxxx The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology Abstract: Is it justified to depict Xxxx’s letters as an example of political theologyX.X. Xxxxxxxxx and Xxx X.X. Oyena Subsequently, as Xxxxxx did in his Heidelberg lectures on Romans in 1987? The justification lies 13 patients with cancer in the fact that head/neck area underwent both CT and [18F]fluorodeoxyglucose PET significantly smaller. Image fusion using original images demonstrated an average registration error of 2.7 mm. This error was decreased to 1.4 mm after size correction of the PET images, a significant improvement of 48% (P < 0.001). CT before performing high-accuracy rigid-body image fusion. Nucl Med Commun 27:515–519 ◯c 2006 Lippincott in a custom-made mask for external beam radiotherapy, with multimodality markers for positional reference. The image size of PET relative to CT was determined by evaluating the distances between the markers in multiple directions in both scans. Rigid-body image fusion was performed using the markers as a founder landmarks, with and without correction of non-Jewish “Christian” communities Xxxx has to act as a politicianthe calculated image size difference. But he was a politician image size of a special kind, one who pretended to be called by God (or Xxxxxx) to be a spiritual leader with 2.0% in the task to establish a new people. To clarify this pointtransverse plane and 0.8% along the longitudinal axis, the author focuses on the way Xxxx manages distinctions PET images being Xxxxxxxx & Xxxxxxx. Nuclear Medicine Communications 2006, 27:515–519 Keywords: image fusion, positron emission tomography (between Jews PET), positron emission tomography /computed tomography (PET/CT) Departments of aNuclear Medicine, bRadiotherapy and noncRadiology, Radboud University Nijmegen Medical Centre, Nijmegen, The Netherlands. Correspondence to Xxxxxx X. Xxxxx MD, Radboud University Nijmegen Medical Centre, Department of Nuclear Medicine (565), Postbox 9101, 6500 HB Nijmegen, The Netherlands. Tel: + 00-Jews, between followers 00-0000000; fax: + 00-00-0000000; e-mail: x.xxxxx@xxxxxx.xxxx.xx Received 4 August 2005 Accepted 7 March 2006 Introduction Image fusion of Xxxxxx and those who stick to the world as it is, and so onpositron emission tomography (PET) and on computed tomography (CT) can improve the impact of his theology on these distinctions. This impact relates to the intensification of distinctions. The extreme consequence of this is the distinction between friend diagnostic value and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use diagnostic accuracy in oncological imaging of the term “political theology.” It turns out that Xxxx’s political theology cannot head and neck area [1–3]. Image fusion may also be taken applied to incorporate functional information in external beam radiation treatment [4,5]. When performing image fusion, a high accuracy in anatomical registration of the sense Roman intellectuals already used images is required, because incorrect registration may induce diagnostic errors, such as erroneous localization or characterization of the term lesions [6]. In particular, when using image fusion for the definition of target volumes in intensity-modulated radiation therapy (state cultIMRT), but points the required accuracy is high as the error in another direction, a “Messianic” subversion of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity dose delivery is in the hands range of those that tell only 2–3 mm [7]. Errors in image registration may influence the outcome of therapy and retell stories about those that walked 0143-3636 ◯c 2006 Lippincott Xxxxxxxx & Xxxxxxx the earth and left traces level of their existence and above all, their actions. These stories have a life complications of their own. Of course, those that tell these stories or write them down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx (born in 1923), a philosopher who is as closely connected to non-orthodox Jewish thought as he also is to non-conformist and anti-capitalist movements.¹ The lectures on Xxxx, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attention. This theme is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations of the Messianic”), Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic wayexternal beam radiation therapy. For Xxxxxxsoftware image fusion of dedicated PET and CT, Xxxx is not the founding father an accuracy of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition toobetter than 2 mm has been demonstrated using phantoms [8]. The ambivalence accuracy that can be achieved in patients will probably be lower as a result of founding new communities of faith in Xxxxxx is connected to the first attemptcomplicating factors, in the second centurysuch as small positioning errors, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “heretic,” Xxxxxxx, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritance, and therefore accepted only the Gospels and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Laws, and the sole affirmation of the Savior-Godmotion artefacts, the Father time interval between scans and limited compar- ability between scans due to visualization of the Messiahdifferent structures and processes on PET and CT. The believers hope for liberation from this evil worldFurthermore, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter differences may suggest that we are here at the birthplace of the very idea of modernity: the endeavor to overcome the past radically, by way of a total rupture, and to move exist in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason for the concept of po- litical theologyimage size. In this casearticle, a community inspired by a “theology” announcing real image size is defined as the appearance discrepancy between the measured size of an object on an image and the true size of that object. Furthermore, relative differences in image size may occur between scanning modalities. The image 516 Nuclear Medicine Communications 2006, Vol 27 No 6 Fig. 1 Software image fusion of positron emission tomography (PET) and computed tomography (CT). A slice through the head is shown at the level of two multimodality fiducial markers positioned in front of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibidears., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theology.
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End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the author. Dutch law entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial material inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. Xxxxx Xxxxxxxx The Management Stichtelijke steekspelen. Literaire programma’s op de vooroorlogse NCRV-radio (1925-1940) Pre-war radio programmes concerning literature are often described in terms of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology Abstract: Is it justified to depict Xxxx’s letters as an example of political theologybook promotion, as Xxxxxx did in his Heidelberg lectures on Romans in 1987? The justification lies in the fact that as a founder of non-Jewish “Christian” communities Xxxx has to act as a politician. But he was a politician of a special kind, one who pretended to be called by God (or Xxxxxx) to be a spiritual leader with the task to establish a new people. To clarify this point, the author focuses on the way Xxxx manages distinctions (between Jews and non-Jews, between followers of Xxxxxx and those who stick to the world as it is, and so on) and on the impact of his theology on these distinctions. This impact relates to the intensification of distinctions. The extreme consequence of this is the distinction between friend and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use of the term “political theology.” It turns out that Xxxx’s political theology cannot be taken either in the sense Roman intellectuals already used of cultural mediation or commercial publicity. This article, however, shows that book pro- grammes also functioned as cultural platforms that allowed literary debates and critical issues to be extended from their printed origins into the term realm of new media. By exploring the literary programmes of the Protestant broadcasting organisation NCRV, I will argue that, in practice, literary features did not always conform to a broadcaster’s professed ideals of disseminating culture to the listening masses. Although the NCRV’s book programmes intended to inform a broad Christian audience about (state cult)recent) works of literature, but points in another directionthe oral reviews were occasionally aimed more specifically at the rank and file of the literary institutions that collaborated with the Protestant broadcasting organisation. In addition, a “Messianic” subversion of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx (born in 1923), a philosopher who is as closely connected to non-orthodox Jewish thought as he also is to non-conformist and anti-capitalist movements.¹ The lectures on Xxxx, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attention. This theme is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations of the Messianic”), Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attempt, in the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “heretic,” Xxxxxxx, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritance, and therefore accepted only the Gospels and the letters case study of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Laws, and the sole affirmation of the Savior-God, the Father of the Messiah. The believers hope for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here Xxxxxxxx’x activities at the birthplace NCRV reveals that personal issues could also affect the practice of the very idea of modernity: the endeavor to overcome the past radically, by way of a total rupture, and to move in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason for the concept of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibidradio criticism., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theology.
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End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the author. Dutch law entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial material inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. Xxxxx Xxxxxxxx The Management NEWS C VIEWS Google’s lung cancer AI: a promising tool that needs further validation Researchers from Google AI have presented results obtained using a deep learning model for the detection of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology Abstract: Is it justified to depict Xxxx’s letters as an example of political theology, as Xxxxxx did lung cancer in his Heidelberg lectures on Romans in 1987? The justification lies in the fact that as a founder of non-Jewish “Christian” communities Xxxx has to act as a politician. But he was a politician of a special kind, one who pretended to be called by God (or Xxxxxx) to be a spiritual leader with the task to establish a new people. To clarify this point, the author focuses on the way Xxxx manages distinctions (between Jews and non-Jews, between followers of Xxxxxx and those who stick to the world as it is, and so on) and on the impact of his theology on these distinctions. This impact relates to the intensification of distinctionsscreening CT images. The extreme consequence authors report a level of this is the distinction between friend and enemyperformance similar to, or better than, that of radiologists. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use of the term “political theology.” It turns out that Xxxx’s political theology cannot be taken in the sense Roman intellectuals already used the term (state cult)However, but points in another direction, a “Messianic” subversion of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down claims are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx (born in 1923), a philosopher who is as closely connected to non-orthodox Jewish thought as he also is to non-conformist and anti-capitalist movements.¹ The lectures on Xxxx, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attention. This theme is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations of the Messianic”), Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition toocurrently too strong. The ambivalence of founding new communities of faith in Xxxxxx model is connected promising but needs further validation and could only be implemented if screening guidelines were adjusted to the first attempt, in the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “heretic,” Xxxxxxx, who was then excluded accept recommendations from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritance, and therefore accepted only the Gospels and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creatorblack-God and the God of the Xxxxx’x Laws, and the sole affirmation of the Savior-God, the Father of the Messiah. The believers hope for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace of the very idea of modernity: the endeavor to overcome the past radically, by way of a total rupture, and to move in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason for the concept of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibidbox proprietary AI systems., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theology.
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End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the author. Dutch law entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial material inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. Xxxxx Xxxxxxxx The Management of DistinctionsLab on a Chip TECHNICAL INNOVATION Cite this: Xxxxx Xxxxxx on Xxxx’s Political Theology AbstractLab Chip, 2016, 16, 65 Received 14th July 2015, Accepted 24th November 2015 DOI: Is it justified to depict Xxxx’s letters 10.1039/c5lc00823a xxx.xxx.xxx/xxx Biocompatible fluorinated polyglycerols for droplet microfluidics as an example of political theologyalternative to PEG- based copolymer surfactants† Xxxx Xxxxxx,a Xxxxxx Xxxxxx,‡b Xxxxx Xxxxxxxx,a Xxxxx Xxxxxxx,c Xxxxx X. Xxxxx,c Xxxxxxx X. X. Xxxxx and Xxxxxx Xxxx*a In droplet-based microfluidics, as Xxxxxx did in his Heidelberg lectures on Romans in 1987? The justification lies in the fact that as a founder of non-Jewish “Christian” communities Xxxx has ionic, high-molecular weight surfactants are required to act as a politician. But he was a politician of a special kind, one who pretended to be called by God (or Xxxxxx) to be a spiritual leader with the task to establish a new people. To clarify this point, the author focuses on the way Xxxx manages distinctions (between Jews and non-Jews, between followers of Xxxxxx and those who stick to the world as it is, and so on) and on the impact of his theology on these distinctions. This impact relates to the intensification of distinctions. The extreme consequence of this is the distinction between friend and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use of the term “political theology.” It turns out that Xxxx’s political theology cannot be taken in the sense Roman intellectuals already used the term (state cult), but points in another direction, a “Messianic” subversion of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world viewstabilize drop- let interfaces. One of these stories the most common structures that imparts stability as well as biocompatibility to water-in-oil droplets is put forward a triblock copolymer surfactant composed of perfluoropolyether (PFPE) and poly- ethylene glycol (PEG) blocks. However, the fast growing applications of microdroplets in biology would benefit from a larger choice of specialized surfactants. PEG as a hydrophilic moiety, however, is a very lim- ited tool in surfactant modification as one can only vary the molecular weight and chain-end functionalization. In contrast, linear polyglycerol offers further side-chain functionalization to create cus- xxx-tailored, biocompatible droplet interfaces. Herein, we describe the synthesis and characterization of polyglycerol-based triblock surfactants with tailored side-chain composition, and exemplify their applica- tion in cell encapsulation and in vitro gene expression studies in droplet-based microfluidics. Introduction Droplet-based microfluidics has attracted much attention since the first monodisperse droplets were produced inside microfluidic polyurethane chips in 2001.1 This technology is based on production of pico- to nano-liter volume droplets at high throughput rates (typically 1–10 kHz) and their subse- quent manipulation in an automated or semi-automated manner. The small droplet size greatly reduces reagent vol- umes and provides a powerful tool for single gene, cell, or organism isolation and analysis.2–7 To make this technology applicable, cross-contamination between droplets should be minimized or eliminated completely. The use of fluorocarbon oils as a continuous phase is advantageous as it provides hydrophobic and lipophobic properties8 thus significantly reducing the solubility of biochemical compounds and their diffusion between flowing droplets. Furthermore, perfluorinated fluids exhibit high gas solubility, which is important for cell sur- vival in droplets,9 and they cause less swelling of micro- channels in PDMS-based microfluidic devices than hydrocar- bon oils.10 Since preventing droplet coalescence is crucial for any droplet-based application, surfactants are used to provide droplet stability.11 The degree to which the surfactant orga- nizes at the interface between the immiscible water and fluorous oil phases, such as in a water-in-oil (W/O) emulsion, can be quantified by Xxxxx Xxxxxx its reduction of the interfacial tension at the oil water interface, γcmc, where CMC is the critical micel- lar concentration.12 Efficient surfactants in droplet micro- fluidics reduce γcmc of a fluorous oil/water mixture below 20 mN m−1.13 In addition to the surfactant's interfacial activity, steric Published on 24 November 2015. Downloaded on 23/10/2017 15:00:01. repulsion prevents droplet coalescence.11 Oligomeric b Radboud University, Institute for Molecules and Materials (born in 1923IMM), Physical- Organic Chemistry, Xxxxxxxxxxxxxx 000, 0000 XX Xxxxxxxx, Xxx Xxxxxxxxxxx c School of Engineering and Applied Sciences, Department of Physics, Harvard University, 00 Xxxxxx Xxxxxx, Xxxxxxxxx, XX 00000, XXX † Electronic supplementary information (ESI) available: Experimental details, used materials, surfactants synthesis and fabrication of microfluidic devices. See DOI: 10.1039/c5lc00823a ‡ Current address: Xx. Xxxxxx Xxxxxx, Department of Nanostructured Materials and Leibniz Research Cluster (LRC), Leibniz-Institut für Polymerforschung Dres- den e. V., 01069 Dresden, Germany. E-mail: xxxxxx@xxxxx.xx perfluoropolyethers (PFPEs), when used as large hydrophobic building blocks of copolymer surfactants, were found to be soluble in fluorocarbon oils and sufficiently large to provide good steric stabilization by forming a philosopher dense PFPE layer on the outer droplet surface.14 PolyIJperfluoropropylene glycol)-carboxylates, commercially available as “Krytox” by DuPont®, have emerged as a xxxx- dard PFPE moiety. However, the charged carboxylate group of Krytox interacts with oppositely charged biomolecules, which causes the encapsulated biomacromolecules to lose their activity and agglomerate at the droplet interface.15 Consequently, the carboxylic head group has to be substituted with different nonpolar hydrophilic head groups such as the ammonium salt of carboxy-PFPE, poly-L-lysine, dimorpholinophosphate, and polyIJethylene glycol) (PEG).16 The ammonium salt and poly-L-lysine causes cell lysis, while the latter two performed well. The block copolymer of PEG and perfluoropolyether was further optimized by Holtze et al. who is as closely connected to produced a number of PEG–PFPE2 surfactants from PEG and PFPE chains of different lengths. The combination of 600 g mol−1 PEG with 6000 g mol−1 PFPE performed best in droplet formation and long-term droplet stability.17,18 The reduced protein adsorption of this non-orthodox Jewish thought ionic surfac- tant with molecular weights usually ranging from 2000–13 000 g mol−1 has been used to screen enzymes,19,20 mamma- lian cells,6,21–23 bacteria,24 and viruses in microdroplets.25 Its biocompatibility is attributed to the PEG-block forming a bio- logically inert interior surface in the water droplets. PEG–PFPE2 triblock copolymers appear to be the most applied surfactants in fluorous droplet microfluidics nowa- days. They are commercially available26 or synthesized from Krytox and amino-functionalized polyethers. However, the PEG block in between the PFPEs as he also is a hydro- philic moiety offers very limited opportunity for further chemical modification. While custom-made surfactant mole- cules have been used, for instance, to non-conformist create droplet inter- faces for controlled immobilization27 and anti-capitalist movements.¹ The lectures on Xxxx, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lecturespromote chemi- cal reactions28 or protein crystallization by functional hydrophilic moieties, one which can only vary the molecular weight of PEG in my view has not gotten very much attentionPEG–PFPE2.29 Polyglycerols represent a class of biocompatible and multihydroxy-functional polymers that may be considered as a multifunctional analog of PEG.30,31 Recently, we introduced a novel class of biocompatible surface coating32,33 as an alternative to PEG. This theme is Linear poly- glycerol (LPG) derivatives form resistant layers to inhibit the manage- ment uncontrolled adsorption of distinctions fibrinogen, pepsin, albumin, and lysozyme and showed even less adsorption of human plasma protein than a PEG-modified surface. Additionally, cell adhe- sion experiments on linear polyglycerol LPG(OH) and polyIJmethyl glycerol) LPG(OMe) modified surfaces showed a similar cell resistance to that of a PEG-modified surface. Therefore we employed LPG(OMe) and LPG(OH) as a building block in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx triblock copolymer and Modernity: Transfigurations of the Messianic”), Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attempt, in the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “heretic,” Xxxxxxx, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritance, and therefore accepted only the Gospels and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Laws, and the sole affirmation of the Savior-God, the Father of the Messiah. The believers hope for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace of the very idea of modernity: the endeavor to overcome the past radically, by way of a total rupture, and to move in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason for the concept of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibid., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theology.introduced LPG-
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End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the author. Dutch law entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial material inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. Xxxxx Xxxxxxxx The Management Low dimensional micro-/nanosized architectures with promising advanced optical functionalities, such as generation, propagation, detection, amplification, and modulation of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology Abstract: Is it justified to depict Xxxx’s letters as an example of political theology, as Xxxxxx did in his Heidelberg lectures on Romans in 1987? The justification lies in light at the fact miniatur- ized dimensions that as a founder of non-Jewish “Christian” communities Xxxx has to act as a politician. But he was a politician of a special kind, one who pretended to be called by God (or Xxxxxx) to be a spiritual leader are compatible with the task next-generation integrated optical circuits, are of critical importance.[1] Current (sub)wavelength scale photonic devices are commonly built from inorganic semiconductors, which usually require a large number of processing steps.[2] Recently, organic molecular materials have received increasing attention for optical applications[3] due to establish a new people. To clarify this pointtheir intrinsic merits in eases of processing, the author focuses on the way Xxxx manages distinctions diverse (between Jews and non-Jewssupra)molecular architectures, between followers of Xxxxxx and those who stick to the world as it isstrong optical responses, and so on) clear structure–prop- erty relationships.[4] They have been widely explored as potential building blocks for optical micro-/nano-devices ranging from sensors and logic gates,[5] multiple frequency convertors,[6] to waveguides and lasers.[7] Highly organized self-assembled mate- rials based on the impact organic chromophores are of his theology on these distinctions. This impact relates to the intensification of distinctions. The extreme consequence of this is the distinction between friend and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use of the term “political theology.” It turns out that Xxxx’s political theology cannot be taken in the sense Roman intellectuals already used the term (state cult), but points in another direction, a “Messianic” subversion of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx (born in 1923), a philosopher who is as closely connected to non-orthodox Jewish thought as he also is to non-conformist and anti-capitalist movements.¹ The lectures on Xxxx, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attention. This theme is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations of the Messianic”), Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attempt, in the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “heretic,” Xxxxxxx, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritance, and therefore accepted only the Gospels and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Laws, and the sole affirmation of the Savior-God, the Father of the Messiah. The believers hope for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace of the very idea of modernity: the endeavor to overcome the past radically, by way of a total rupture, and to move in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason for the concept of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibid., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant particular interest because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part directionality and tunability of their noncovalent supramolecular interactions.[8] These properties allow for the Nazi regime control over the supramolecular architectures and a Jewish philosopher who sympathized with therefore their optoelectronic properties.[9] Polymorphs, resulting from different molecular configurations and/or packing modes from the 1968 student revolts. Is this reference same compound, are one example of such architectures.[10] They have been successfully employed to Xxxxxxx justified if we want to tell tune the story light emitting behavior of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden molecular materials in the problematic. Before elaborating on these questionssolid state.[11] However, let me first summarize as there is usually one polymorph much more stable than the main point. For Taubesothers, the current meaning of Xxxx concerns the fate of the Jews in European historyit is often difficult to control polymorphism, that isespecially when micro/ nanoscale architectures are targeted.[10a,12] In particular, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theology.micro/
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End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the author. Dutch law entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial material inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. Xxxxx Xxxxxxxx The Management Journal of DistinctionsPhysics: Xxxxx Xxxxxx Condensed Matter transformation and pattern formation in iron Effect of magnetism on Xxxx’s Political Theology Abstract: Is it justified to depict Xxxx’s letters as an example kinetics of political theology, as Xxxxxx did in his Heidelberg lectures on Romans in 1987? The justification lies in the fact that as a founder of non-Jewish “Christian” communities Xxxx has to act as a politician. But he was a politician of a special kind, one who pretended to be called by God (or Xxxxxx) to be a spiritual leader with the task to establish a new people. To clarify this point, the author focuses on the way Xxxx manages distinctions (between Jews γ–α You may also like - Symmetries and non-Jews, between followers of Xxxxxx and those who stick to the world as it is, and so on) and on the impact of his theology on these distinctions. This impact relates to the intensification of distinctions. The extreme consequence of this is the distinction between friend and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use exact solutions of the term “political theology.” It turns out that Xxxx’s political theology cannot be taken in the sense Roman intellectuals already used the term (state cult), but points in another direction, a “Messianic” subversion of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about BPS Skyrme model C Xxxx, but will give a comment on some X X Xxxxx, X X Xxxxxxxx et al. - Amplitudes at weak coupling as polytopes in AdS5 Xxxxxx Xxxxx and Xxxxx Xxxxxxx To cite this article: X X Xxxxxxx et al 2013 J. Phys.: Condens. Matter 25 135401 View the article online for updates and enhancements. - On the renormalizability of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx (born in 1923)noncommutative U(1) gauge theory—an algebraic approach L C Q Xxxxx, a philosopher who is as closely connected to non-orthodox Jewish thought as he also is to non-conformist and anti-capitalist movements.¹ The lectures on Xxxx, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attention. This theme is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations of the Messianic”), Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attempt, in the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “heretic,” O S Xxxxxxx, who was then excluded from the Christian communityX X Xxxxxxx et al. This orthodoxy wanted to free itself completely from the Jewish inheritance, and therefore accepted only the Gospels and the letters IOP Publishing Journal of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Laws, and the sole affirmation of the Savior-God, the Father of the Messiah. The believers hope for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace of the very idea of modernityPhysics: the endeavor to overcome the past radically, by way of a total rupture, and to move in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason for the concept of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibid., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theology.Condensed Matter
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End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the authorAct. Dutch law This article entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research Research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act Act, are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the University Library know, stating your reasons. In case of a legitimate complaint, the University Library will will, as a precaution, make the ma terial material inaccessible and/or remove it from the website. Please contact the University Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen . You will be contacted as soon as possible. University Library Radboud University Analyst PAPER Cite this: Analyst, 2020, 145, 5836 Received 6th April 2020, Accepted 17th June 2020 DOI: 10.1039/d0an00676a xxx.xx/xxxxxxx Ultra-fast detection and quantification of nucleic acids by amplification-free fluorescence assay† Xxxxxx Xxx,a Xxxxx Xxxxxx,b Xxxxxx X. Xx,b,c Xxxxxx Xxxxxxx,d Xxx X. X. Xxxxxx,d Xxxxxxxxx Xxxxxxxxx Xxxxxxxxx,e Xxxx Xxxxx Xxxxxxxxxxxxx,f Xxxxxxxx Xxxxxxxx, f Xxxxxxxxx Xxxxxxxx Xxx,g Xxxx Xxxxxx Xxxxxxx,g Xxxxx Xxxxxxx,h and Xxxx Xxxxxxxxx *a Two types of clinically important nucleic acid biomarkers, microRNA (xxXXX) and circulating tumor DNA (ctDNA) were detected and quantified from human serum using an amplification-free fluorescence hybridization assay. Specifically, miRNAs hsa-miR-223-3p and hsa-miR-486-5p with relevance for rheu- matoid arthritis and cancer related mutations BRAF and KRAS of ctDNA were directly measured. The Management required oligonucleotide probes for the assay were rationally designed and synthesized through a novel “clickable” approach which is time and cost-effective. With no need for isolating nucleic acid components from serum, the fluoresence-based assay took only 1 hour. Detection and absolute quantification of Distinctionstargets was successfully achieved despite their notoriously low abundance, with a precision down to indi- vidual nucleotides. Obtained xxXXX and ctDNA amounts showed overall a good correlation with current techniques. With appropriate probes, our novel assay and signal boosting approach could become a useful tool for point-of-care measuring other low abundance nucleic acid biomarkers. Introduction Currently, detection of nucleic acid biomarkers is performed by three main technologies: Xxxxx Xxxxxx on Xxxx’s Political Theology Abstract: Is it justified polymerase chain reaction (PCR), hybridization platforms and next-generation sequencing (NGS).1,2 A common challenge among these approaches is developing a point-of-care method, which satisfies the criteria of high sensitivity and specificity.3–6 Micro-RNAs (miRNAs) are short single-stranded (≈19–24) RNA molecules that base-pair to depict Xxxx’s letters as an example of political theologytheir corresponding mRNA target and interfere with the translation machinery.7 Some miRNAs are released into body fluids, at which point they are extracellular xxXXX.7 Normally, RNAs are highly unstable in plasma, serum, urine, and other body fluids due to RNase activity.8 However, miRNAs have shown remarkable stability and resistance to RNase activity, as well as extreme pH and multiple freeze–thaw cycles. As such, these miRNAs are poten- tial biomarkers for diagnostics.8 For instance, prior studies Published on 10 July 2020. Downloaded by Radboud University Nijmegen on 10/21/2020 10:10:37 AM. have demonstrated significantly dysregulated levels of miRNAs aDepartment of Chemistry, Technical University of Denmark, 207 Kemitorvet, 2800 Kgs. Lyngby, Denmark. E-mail: xxxxxx@xxxx.xxx.xx bDivision of Oncology, Department of Medicine, Stanford University, 000 Xxxxxx did in his Heidelberg lectures on Romans in 1987? The justification lies Xxxxx, Xxxxxxxx, Xxxxxxxxxx 00000, XXX cStanford Genome Technology Center, Stanford University, 0000 Xxxxxx Xxxxx, Palo Alto, California 94304, USA dDepartment of Biomolecular Chemistry, Institute for Molecules and Materials, Radboud University, Xxxxx Xxxxxxxxxxx Xxxx 00 00, 0000 XX Xxxxxxxx, Xxx Xxxxxxxxxxx eDepartment of Mathematics and Computer Science, University of Southern Denmark, Xxxxxxxxx 00, 0000 Xxxxxx, Xxxxxxx fInterdisciplinary Nanoscience Center (iNANO) and Department of Chemistry, Aarhus University, Xxxxxx Xxxxx Xxx 00, 0000 Xxxxxx X, Xxxxxxx gCenter for Genomic Medicine, 4113 Rigshospitalet, Copenhagen University Hospital, hInstitute of Molecular Medicine, Sechenov First Moscow State Medical University, Moscow, Russia † Electronic supplementary information (ESI) available. See DOI: 10.1039/ d0an00676a hsa-miR-223-3p and hsa-miR-486-5p in the fact serum of patients with rheumatic diseases, including rheumatoid arthritis (RA).9,10 Quantitative reverse transcription PCR (RT-qPCR), oligonucleotide microarray hybridization and NGS are the cur- rently preferred platforms for xxXXX detection and profiling. Each platform has its own individual strengths and challenges, which are also affected by the unique properties of the target miRNAs.10 Herein we present a unique platform that as has a founder of nonsimple workflow and allows for absolute target quantification. In human genomic DNA, single-Jewish “Christian” communities Xxxx has to act as a politician. But he was a politician of a special kind, one who pretended to be called by God nucleotide polymorphisms (or Xxxxxx) to be a spiritual leader with the task to establish a new people. To clarify this point, the author focuses on the way Xxxx manages distinctions (between Jews and non-Jews, between followers of Xxxxxx and those who stick to the world as it is, and so onSNPs) and on single-nucleotide variants (SNVs) are the impact main source of his theology on these distinctionsgenetic variation.11 Therefore, reliable detection of SNPs and SNVs is an important aspect of basic science and clinical research alike. This impact relates to the intensification of distinctions. The extreme consequence of this is the distinction between friend and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use Some of the term “political theology.” It turns out that Xxxx’s political theology cannot be taken in the sense Roman intellectuals already used the term many applications include research on human or viral genomes, point-of-care (state cult), but points in another direction, a “Messianic” subversion of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories POC) diag- nostics for drug resistance or write them down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx (born in 1923), a philosopher who is as closely connected to non-orthodox Jewish thought as he also is to non-conformist and anti-capitalist movements.¹ The lectures on Xxxx, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attention. This theme is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations of the Messianic”), Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attempt, in the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “heretic,” Xxxxxxx, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritance, and therefore accepted only the Gospels and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Laws, and the sole affirmation of the Savior-God, the Father of the Messiah. The believers hope for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace of the very idea of modernity: the endeavor to overcome the past radically, by way of a total rupture, and to move in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason for the concept of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibid., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theology.cancer associated somatic altera-
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Samples: End User Agreement
End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the author. Dutch law entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial material inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. Xxxxx Xxxxxxxx The Management of DistinctionsPublished on 19 September 2016. Downloaded by Radboud Universiteit Nijmegen on 20/10/2017 14:52:56. ChemComm COMMUNICATION Cite this: Xxxxx Xxxxxx on Xxxx’s Political Theology Abstract: Is it justified to depict Xxxx’s letters as an example of political theology, as Xxxxxx did in his Heidelberg lectures on Romans in 1987? The justification lies in the fact that as a founder of non-Jewish “Christian” communities Xxxx has to act as a politicianChem. But he was a politician of a special kind, one who pretended to be called by God (or Xxxxxx) to be a spiritual leader with the task to establish a new people. To clarify this point, the author focuses on the way Xxxx manages distinctions (between Jews and non-Jews, between followers of Xxxxxx and those who stick to the world as it is, and so on) and on the impact of his theology on these distinctions. This impact relates to the intensification of distinctions. The extreme consequence of this is the distinction between friend and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use of the term “political theology.” It turns out that Xxxx’s political theology cannot be taken in the sense Roman intellectuals already used the term (state cult), but points in another direction, a “Messianic” subversion of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx (born in 1923), a philosopher who is as closely connected to non-orthodox Jewish thought as he also is to non-conformist and anti-capitalist movements.¹ The lectures on Xxxx, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attention. This theme is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations of the Messianic”), Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attempt, in the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “heretic,” Xxxxxxx, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritance, and therefore accepted only the Gospels and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Laws, and the sole affirmation of the Savior-God, the Father of the Messiah. The believers hope for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace of the very idea of modernity: the endeavor to overcome the past radically, by way of a total rupture, and to move in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason for the concept of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 IbidCommun., 145/117. When quoting from the translation2016, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions52, 12048 Received 18th August 2016, Accepted 10th September 2016 DOI: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theology.10.1039/c6cc06766b xxx.xxx.xxx/xxxxxxxx Speeding up Viedma ripening†
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Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial material inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. DOI 10.1007/s00330-014-3301-z UROGENITAL Correlation between dynamic contrast-enhanced MRI and quantitative histopathologic microvascular parameters in organ-confined prostate cancer Xxxxxxxx X. xxx Xxxxxxx • Xxxxxx X. X. X. xxx xxx Xxxx • Xxxxxx Xxxxxxxx • Xxxx-Xxx Xxxxxxx • X. Xxxxxx Xxxxxx • Xxxxx X. Xxxxxxxx The Management • Xxxxxxxxx X. Xxxxxxxxxx-van de Kaa Received: 19 February 2014 / Revised: 21 May 2014 / Accepted: 27 June 2014 / Published online: 18 July 2014 Ⓒ European Society of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology Abstract: Is it justified Radiology 2014 Abstract Objectives To correlate pharmacokinetic parameters of 3-T dynamic contrast-enhanced (DCE-)MRI with histopathologic microvascular and lymphatic parameters in organ-confined prostate cancer. Methods In 18 patients with unilateral peripheral zone (pT2a) tumours who underwent DCE-MRI prior to depict Xxxx’s letters as an example of political theology, as Xxxxxx did in his Heidelberg lectures on Romans in 1987? The justification lies in the fact that as a founder of non-Jewish “Christian” communities Xxxx has to act as a politician. But he was a politician of a special kind, one who pretended to be called by God radical prostatec- tomy (or Xxxxxx) to be a spiritual leader with the task to establish a new people. To clarify this pointRP), the author focuses on the way Xxxx manages distinctions following pharmacokinetic parameters were assessed: permeability surface area volume transfer constant (between Jews and non-JewsKtrans), between followers of Xxxxxx and those who stick to the world as it is, and so onextravascular extracellular volume (Ve) and on rate con- stant (Kep). In the impact of his theology on these distinctionsRP sections blood and lymph vessels were visualised immunohistochemically and automatically exam- ined and analysed. This impact relates to the intensification of distinctions. The extreme consequence of this is the distinction between friend and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use of the term “political theology.” It turns out that Xxxx’s political theology cannot be taken in the sense Roman intellectuals already used the term Parameters assessed included microvessel density (state cultMVD), but points in another direction, a “Messianic” subversion of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate area (MVA) and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx perimeter (born in 1923MVP) as well as lymph vessel density (LVD), a philosopher who is as closely connected to nonarea (LVA) and perimeter (LVP). Results A negative correlation was found between age and Ktrans and Kep for tumour (r=−0.60, p=0.009; r=−0.67, p= 0.002) and normal (r=−0.54, p=0.021; r=−0.46, p=0.055) tissue. No correlation existed between absolute values of mi- crovascular parameters from histopathology and DCE-orthodox Jewish thought as he also is to non-conformist and anti-capitalist movements.¹ The lectures on Xxxx, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attentionMRI. This theme is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations of the Messianic”), Xxxx’s texts show an ambivalence that is still part of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx is not the founding father of the Christian Church, but a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition too. The ambivalence of founding new communities of faith in Xxxxxx is connected to the first attempt, in the second century, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “heretic,” Xxxxxxx, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritance, and therefore accepted only the Gospels and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Laws, and the sole affirmation of the Savior-GodIn contrast, the Father of the Messiahratio between tumour and normal tissue (correcting for individual microvascularity variations) significantly corre- lated between Kep and MVD (r=0.61, p=0.007) and MVP (r= X. X. xxx Xxxxxxx . The believers hope for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace of the very idea of modernity: the endeavor to overcome the past radically, by way of a total rupture, and to move in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason for the concept of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can we read X. X. X. X. xxx xxx Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx is a theologian (he talks about God), how can we say that his theology is connected 2 Taubes, Die politische Theologie des Xxxxxx. 3 Ibid., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theology.
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End User Agreement. This publication is distributed under the terms of Article 25fa of the Dutch Copyright Act (Auteurswet) with explicit consent by the author. Dutch law entitles the maker of a short scientific work funded either wholly or partially by Dutch public funds to make that work publicly available for no consideration following a reasonable period of time after the work was first published, provided that clear reference is made to the source of the first publication of the work. This publication is distributed under The Association of Universities in the Netherlands (VSNU) ‘Article 25fa implementation’ pilot project. In this pilot research outputs of researchers employed by Dutch Universities that comply with the legal requirements of Article 25fa of the Dutch Copyright Act are distributed online and free of cost or other barriers in institutional repositories. Research outputs are distributed six months after their first online publication in the original published version and with proper attribution to the source of the original publication. You are permitted to download and use the publication for personal purposes. Please note that you are not allowed to share this article on other platforms, but can link to it. All rights remain with the author(s) and/or copyrights owner(s) of this work. Any use of the publication or parts of it other than authorised under this licence or copyright law is prohibited. Neither Radboud University nor the authors of this publication are liable for any damage resulting from your (re)use of this publication. If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the ma terial material inaccessible and/or remove it from the website. Please contact the Library through email: xxxxxxxxx@xxx.xx.xx, or send a letter to: University Library Radboud University Copyright Information Point PO Box 9100 6500 HA Nijmegen You will be contacted as soon as possible. Xxxxx Xxxxxxxx The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology Abstract: Is it justified to depict Xxxx’s letters as an example of political theology, as Xxxxxx did in his Heidelberg lectures on Romans in 1987? The justification lies in the fact that as Published Online XXX is a co-founder of non-Jewish “Christian” communities Xxxx has to act as a politician. But he was a politician International Physicians for Prevention of a special kind, one who pretended to be called by God (or Xxxxxx) to be a spiritual leader with the task to establish a new people. To clarify this pointNuclear War, the author focuses on organisation awarded the way Xxxx manages distinctions 1985 Nobel Peace Prize. DGN is a co-founder of Physicians for Social Responsibility. We declare no competing interests. Xxxxxxx and Women’s Hospital (between Jews and non-Jews, between followers of Xxxxxx and those who stick to the world as it is, and so on) and on the impact of his theology on these distinctions. This impact relates to the intensification of distinctions. The extreme consequence of this is the distinction between friend and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use of the term “political theology.” It turns out that Xxxx’s political theology cannot be taken in the sense Roman intellectuals already used the term (state cult), but points in another direction, a “Messianic” subversion of “the state.” The author ends his paper with a comment on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunately, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands of those that tell and retell stories about those that walked the earth and left traces of their existence and above all, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down are often sincere in their attempt to do justice to the person they talk about. Nevertheless, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear that I am not going to talk about Xxxx, but will give a comment on some of these stories. It is not Xxxx but these stories that have shaped our world view. One of these stories is put forward by Xxxxx Xxxxxx (born in 1923), a philosopher who is as closely connected to non-orthodox Jewish thought as he also is to non-conformist and anti-capitalist movements.¹ The lectures on Xxxx, delivered shortly before he died in 1987, are a kind of personal testament, but they nevertheless have a significance that goes beyond 1 For a short but elucidating portrait see Xxxxxx, “Reisender in Ideen.” DOI 10.1515/9183110547467-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures, one which in my view has not gotten very much attention. This theme is the manage- ment of distinctions in a situation of regime change, a situation that is at hand when one, like Xxxx, tries to found a community or a people on the basis of a new covenant with God. As Xxxxxx makes explicit in the second part of his lec- tures (“Effects. Xxxx and Modernity: Transfigurations of the Messianic”JEM), Xxxx-Xxxxxx Cancer Institute (DGN), and Boston Children’s texts show Hospital (DGN), Harvard Medical School, Boston, MA 02115, USA 1 Ghinai I, XxXxxxxxx XX, Xxxxxx XX, et al. First known person-to-person transmission of severe acute respiratory syndrome coronavirus 2 (SARS-CoV-2) in the USA. Lancet 2020; 395: 1137–44. 2 Xxxxx XX, Xxxxxxx XX, Xxxxxx S, et al. Human and ecologic effects in Massachusetts of an ambivalence assumed thermonuclear attack on the United States. N Engl J Med 1962; 266: 1127–37. 3 Xxxx X, Xxxxxxx E, Xxxxxx J, Xxxxxx H. The nuclear-arms race and the physician. N Engl J Med 1981; 304: 726–29. 4 Xxxxxx XX. Inadvertent nuclear war. Lancet 1988; 2: 559–60. 5 Xxxxx N, Xxxxx, M, Xxxxxx N, et al. The 2019 report of The Lancet Countdown on health and climate change: ensuring that is still part the health of contemporary philosophy because of formulations that could be read in a Gnostic way. For Xxxxxx, Xxxx child born today is not the founding father of the Christian Church, but defined by a Jew confronted with a Messiah that tended to break away from the Jewish tradition, but was part of this tradition toochanging climate. Lancet 2019; 394: 1836–78. 6 The New York Times Archives. The ambivalence of founding new communities of faith in Xxxxxx is connected Einstein letter that started it all; a message to President Xxxxxxxxx 25 years ago launched the atom bomb and the atomic age. Aug 2, 1964. https:// xxx.xxxxxxx.xxx/0000/00/00/xxxxxxxx/xxx- einstein-letter-that-started-it-all-a-message- to-president.html (accessed June 10, 2020). Governments worldwide have imple- mented school closures as a preventive measure to the first attemptspread of COVID-19. According to UNESCO, school closures have sent about 90% of all students out of school, among them more than 800 million girls. A substantial number of these girls live in the second centuryworld’s least developed countries where getting an education is already a struggle. We agree with Xxxx and colleagues1 who recog- nise girls as a vulnerable group in the COVID-19 pandemic, to establish an orthodox Christian Church, an attempt greatly inspired by Xxxx’s interventions. This at- tempt was made by a Gnostic “heretic,” Xxxxxxx, who was then excluded from the Christian community. This orthodoxy wanted to free itself completely from the Jewish inheritancestress two issues hindering girls’ education in developing countries, and therefore accepted only the Gospels challenge progress and the letters of Xxxx as its foundation. The formula of this break with Israel is the rejection of the Creator-God and the God of the Xxxxx’x Lawscommitment toward gender equality, girl empowerment, and the sole affirmation of the Savior-God, the Father of the Messiah. The believers hope for liberation from this evil world, its political and religious order, and its worldly wisdom. If we take away the weird mythology connected to this fundamentally new theo- logical scheme, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern ear. In- deed, what we encounter may suggest that we are here at the birthplace of the very idea of modernity: the endeavor to overcome the past radically, by way of a total rupture, and to move in the direction of a new and better world. Xxxxxx chose the following title for his lectures: “On the Political Theology of Xxxx: From Polis to Ecclesia (for advanced students only).”³ The theme of re- gime change is clearly present in this title, as is the reason for the concept of po- litical theology. In this case, a community inspired by a “theology” announcing the appearance of the Messiah (or the Messianic) in history is set against the es- tablished political order. My aim in this text will be to elaborate on the plausi- bility of such a reading of XxxxSustainable Development Goals. The first question is: can issue relates to sexual and reproductive health aspects, where teenage girls might disproportionately drop out of school due to an increased risk of sexual exploitation, pregnancy, and (forced) marriage. School closures during the Ebola outbreak were asso- ciated with an increase in teenage pregnancies.2 Once schools re-opened, many “visibly pregnant girls”2 were banned from going back to school. With schools closing throughout the developing world, where stigma around teenage pregnancies prevails, we read Xxxx will probably see an increase in drop-out rates as a po- litical thinker? teenage girls become pregnant or married. The second question isissue relates to socio- economic aspects, where girls might spend less time studying or might drop out of school at higher rates than boys because of a disproportionate increase in unpaid household work. Girls aged 5–14 years already spend 40% more time doing household work than boys do.3 As girls stay at home because of school closures, their household work burdens might increase, resulting in girls spending more time helping out at home instead of studying. This might encourage parents, particularly those putting a lower value on girls’ education, to keep their daughters at home even after schools reopen. Moreover, research shows that girls risk dropping out of school when caregivers are missing from the household because they typically have to (partly) replace the work done by the missing caregiver,4 who might be away due to COVID-19-related work, illness, or death. Therefore, with the current COVID-19 pandemic, we might see more girls than boys helping at home, lagging behind with studying, and dropping out of school. We warn that school closures in this COVID-19 pandemic may bolster gender gaps in education and girl empowerment dampening any pro- xxxxx already made, particularly in developing countries. We call for public acknowledgment and discussion about the adverse effects school closures can have on widening of the schooling gap between girls and boys. We call for a gendered perspective in developing policy responses by tackling the sexual and reproductive health and socioeconomic issues addressed here to bring girls back to school after the measures to contain the COVID-19 pandemic end. We also ask governments to collect data specifically on non-paid housework and childcare responsibilities frequently ignored when investigating the consequences of child labour. Addressing the health and socioeconomic issues girls might face during this pandemic, as well as collecting data to quantify their effects, are important in honouring the commitment to the Sustainable Development Goals. We declare no competing interests. *Xxxxxxxxx Xxxxxxxxx, Xxxxxxxx Xxxxxxxxx x.xxxxxxxxx@xx.xx.xx Institute for Management Research, Radboud University, 6525 AJ Nijmegen, Netherlands (KB, GC); and Xxxx Xxxxxxxx Centre for Financial Studies, Xxxx University, Lund, Sweden (KB) 1 Hall KS, Samari G, Xxxxxxx S, et al. Centring sexual and reproductive health and justice in the global COVID-19 response. Lancet 2020; 395: while it is obvious that Xxxx is a theologian (he talks about God)1175–77. 2 Xxxxxx JWT, how can we say that his theology is connected 2 TaubesXxxxxxxxxx C, Die politische Theologie des XxxxxxXxxxxx P, Xxxxxx J. The health impact of the 2015 Ebola outbreak. Public Health 2017; 143: 60–70. 3 IbidUNICEF. Girls spend 160 million more hours than boys doing household chores everyday. Oct 7, 2016. xxxxx://xxx.xxxxxx.xxx/press- releases/girls-spend-160-million-more-hours- boys-doing-household-chores-everyday (accessed April 10, 2020)., 145/117. When quoting from the translation, the second page number refers to the trans- lation and the first one to the original. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to the political? The third question arises because the concept of political theol- ogy is, at least for Taubes, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question that arises is: how are Xxxxxx’s lectures related to Xxxxxxx’x essay? This question is relevant because of the confrontation they had concerning Xxxx—a confronta- tion between a German lawyer who became part of the Nazi regime and a Jewish philosopher who sympathized with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea of the intensification of a distinction as the connection between the political and the theological. This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden in the problematic. Before elaborating on these questions, let me first summarize the main point. For Taubes, the current meaning of Xxxx concerns the fate of the Jews in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequence: Jews become the enemies of God (Rom. 11:25; see also1 Thess. 2:15 – 16). Xxxxxx’s argument with Xxxxxxx focused on this theme in Xxxx. For Xxxxxxx, all distinctions in the political world finally merge into only one distinction, that between friend and enemy.⁵ So, the phrase “enemies of God” is a genuinely political one. Xxxxxxx is the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between the Jews and the followers of Xxxxxx, between the first and the second covenant, between the Creator-God of the Torah and the Savior-God of the New Testament. The revival of Marcionism within liberal currents in Protestantism in the nineteenth and early twentieth century, which claimed that we can do without this authoritarian God of the Old Testament, signifies for Taubes the cultural climate in which anti-Judaism and anti-Semitism could develop.⁶ Xxxxxx’s distrust of liberalism in general has to do with his diagnosis that the liberal cultural climate in Germany did not prevent it to become the site of the Holocaust. Whatever one may think of this impudent assertion, this context makes clear that the core of the problem 4 The third essay in Xxxxxxx, Political Theology.
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