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Sea-ice leads play a key role in the climate system by facilitating heat and moisture exchanges between the ocean and atmosphere, as well as by providing essential habitats for marine life. This study presents new insights from a gap-filled monthly dataset on sea-ice leads in the Southern Ocean and a first comprehensive analysis of spatial patterns, seasonal variability, and long-term trends of wintertime (April to September) sea-ice leads over a 21-year period (2003–2023). Our findings reveal that leads are ubiquitous in the Southern Ocean and show distinct spatial patterns with maximum lead frequencies close to the coastline, over the shelf break, and close to seafloor ridges and peaks. We see a strong seasonal variability in lead occurrence, with lead frequencies peaking in mid-winter. Weak but significant trends in lead frequencies are shown for the presented period for individual regions and months. Rather small changes in lead occurrence over the 21 years suggest stable wintertime sea-ice compactness despite the observed strong fluctuations and recent anomalies in sea-ice extent. Expanding upon previous work of lead detection in Antarctic sea ice, this study provides first results on the long-term regional, seasonal, and inter-annual variability of sea-ice leads in the Southern Ocean and can thereby contribute to an improved understanding of air–sea-ice–ocean interactions in the climate system. It also underscores the need for further investigation into the individual contributions of atmospheric and oceanic drivers to sea-ice lead formation in the Antarctic.
This article interprets Novalis' expression of spirit (Geist) across his oeuvre, ranging from his early work "On Inspiration" to his major novels "The Novices of Sais" and "Heinrich von Ofterdingen". His view of the world is based on the Christian dichotomy between "the spirit and the letter" (,,Geist und Buchstabe") and in his works he considers how we might once again achieve the spirit of nature through human written language. However, even the act of inspiration is for him not a total exchange with the spirit of nature, because it is also a moment of producing artwork, and therefore a moment of division between the human and nature. He therefore attempts to reproduce the ideal unity between nature and the human through the representation of atmosphere, which is composed of harmony between several voices in the world as well as various dimensions of times and spaces. This article interprets the above representation as a poetic experiment that seeks to express the spirit through an internally diverse written language, in other words, as an attempt to describe unity as a plurality.
This paper examines the atmospheric character of the Erdgeist (Earth Spirit) in Goethe's Faust, Part I. Goethe's Earth Spirit can be regarded as atmospheric both in the sense of New Phenomenology and in relation to the ancient concept of pneuma or spiritus, which originally meant breath, wind, and atmosphere. Similar language appears in the first volume of Herder's Älteste Urkunde des Menschengeschlechts (1774), a possible background for Goethe's conception of the Earth Spirit in his so-called Urfaust (before 1775). Yet, Goethe's portrayal departs from Herder's by emphasizing the Earth Spirit's position in between light and darkness, life and death, heaven and earth, a liminal quality more or less absent from Herder's framework. By also analysing Goethe's later sketch of the Earth Spirit (1810-1812?) and his plans to stage it in the theatre, this paper argues that Goethe has continually been aware of the atmospheric character of the Earth Spirit, while, over time, its in-between nature progressively transformed into a Jupiter-like simplified figure.
Johannes Kepler's thinking represents a central turning point in the development of the modern understanding of atmosphere. Kepler takes up the ancient conception of the cosmos as a whole divided into living and animated spheres, but reshapes it using specifically modern scientific and epistemological approaches. This gives rise to a view of the Earth as an animated organism, which prefigures modern concepts of atmosphere against the background of a comprehensive vitality of nature. Furthermore, Kepler's embedding of his reflections in the context of astrological prognostics enriches the modern aesthetic discussion with a remarkable perspective: prognostic, i.e. temporal, perception of atmosphere.
Nicholas of Cusa's treatise 'De visione Dei' aims to introduce the reader to the practice of mystical experience. The treatise is usually interpreted from the beginning of the work. The experiments with the all-seeing eicona dei form the framework. The thesis of this article is that the entire content of Cusa's treatise can only be understood if one considers the book as a whole and reflects on its composition. The main point is that the author, Cardinal and Bishop of Brixen, Cusanus, carried out this practice alone in his own room in the bishop's residence and that the content of this work was written as a record of this practice. Thus, the performativity of the atmosphere proves to be decisive for the content of the text.
Nichts anderes als Karfunkel
(2025)
The carbuncle as a Christological symbol of atmosphere in Nicholas of Cusa - with reference to the late antique and medieval gemstone allegory.
In his De non aliud, Nicholas of Cusa applies the carbuncle as a Christological aenigma, which can be understood as an exemplary object of atmosphere due to its dual nature of light substance and mineral substance. The article will show that the meaning of the carbuncle image as the epistemological method is so closely linked to the character and form of thought in De non alud that an examination of the meaning of the carbuncle in its historical allegory contributes to the question of image theory in Cusanus. By that the question is answered to which extent this far-reaching meaning of the carbuncle can shed light on the anagogic dimension of the perception of atmosphere.
The volume is dedicated to the concept of atmosphere. It deals with the precursors of it, especially from the early modern times to German Romantic Philosophy. It draws a genetic line from the Renaissance (with two contributions on Nicholas of Cusa) to the early modern period (Kepler) and on to the modern era (Goethe and Novalis). It becomes evident that all of the authors discussed already have concepts of atmosphere that can be understood as precursors to the current phenomenological understanding. This volume is based on a conference held at the Kobe Institute for Atmospheric Studies in September 2023.
The article discusses “SimStab” [Simulator of Stability], a poetic performance by a young Russian poet, Rostislav Amelin, as an effective hybrid of the innovative poetry, video game, and the cyberpunk genre models. The interaction of these components produces strong, yet not necessarily obvious political over-tones, testing the limits of the audience’s (or readers’, or players’) agency. Like many other cyberpunk texts, “SimStab” explores the conflict between the desire to resist colonization by the pervasive powers dominating contemporary society, and the absolute necessity of willingly colonizing your own body and subjectivity with the products of these powers. Both the poem, game and their shared text embody spaces of utopia reliant on repressed sites of formless abjection, which paradoxically become a source of anarchic freedom. Thus, in “SimStab” the ludic algorithmic with its procedural rhetoric (Ian Bogost) creates spaces of formlessness which repeats the liberatory promise of cyberpunk literature.
The Orbita multimedia and poetry collective, based in Riga, Latvia, has succeeded in making poetry written in Russian an integral part of the Latvian cultural and literary scene, despite the burden borne by Russian language and culture in this society as a result of still unsettled and contested histories of Russian and Soviet imperial domination and cultural imperialism. The article explains this achievement as resulting from the Orbita collective’s practices of “performative translation,” which make translation a highly visible and central element of various forms of artistic activity, including multimedia installations, book publishing, video poetry, public performance, proper, and more. In traditional cultural configurations, translation is thought to transfer the essential features or the spirit of a text from one literary language to another in a manner that makes possible the translation’s readers’ sense of unmediated contact with the original. Such a conception of translation supports the monolingual paradigm – the cultural ideology of separate and distinct national languages – and the political actualities to which it corresponds. Orbita’s practices of performative translation, in contrast, create a multilingual heterotopia in which the actuality of translation as mediation is rendered visible, the boundedness and distinctiveness of national literary languages is undermined, and the social necessity and ubiquity of acts of translation is brought to the fore.