Auswahl der wissenschaftlichen Literatur zum Thema „Meern (Ship)“

AbstractUnshaped basalt blocks from archaeological sites along the border of the Roman Empire (limes) in the lower Rhine area near Vleuten-De Meern (Utrecht) have been studied petrographically, analysed by XRF for major and trace elements, and dated by the 40Ar/39Ar method. The blocks are from a revetment in the bank of a fossil branch of the Rhine and a contiguous ship De Meern 4, both built around 100 AD. All nineteen blocks are alkali olivine basalt (AOB) with xenoliths of peridotite derived from the upper mantle and quartz xenocrysts from the continental crust; eighteen blocks contain resorbed plagioclase xenocrysts as well. Abundances of major and trace elements show that those eighteen samples form a chemically coherent group. The outlier, different in chemistry and without plagioclase xenocrysts, is from the ship. A basalt block from ship De Meern 1 (148 AD) conforms compositionally to the defined group. AOB lumps from a limes watchtower (2nd-3rd century) form a chemically distinct group.Low SiO2 contents (<46 wt.%) and high abundances of Mg, Ti, Ni, and Sr indicate a within-plate origin, directly from primitive melts; proportions of selected trace elements point at a continental rift setting. In the archaeological context, the most likely source region for the blocks is the Cenozoic European Volcanic Province, upstream along the Rhine and its tributaries.The petrographic and analytical data of the blocks have been compared with 432 published analyses of German AOB. On petrographic grounds, the Eifel can be ruled out as a source area since typical Eifel basalt minerals, amphibole, biotite, K-feldspar and feldspatoids, are absent in the blocks. Applying seven geochemical criteria, based on abundances of major elements in the Roman blocks, twelve sites with matching AOB were found in the Siebengebirge, seven in the Vogelsberg, and one in the Westerwald.The ages of the blocks (26.3 - 28.5 Ma) are compatible with ages determined for AOB from the Siebengebirge (27.4 - 29.9 Ma), and preclude their provenance from the Vogelsberg (< 18 Ma). The matching Westerwald sample is from 60 km beyond the limes, a prohibitive distance from the perspective of Roman logistics.AOB quarries of optimal logistic position are located adjacent to the Rhine, between Bonn and Remagen, a zone with significant Roman settlements from the first century AD. Geochemical correlation indicates AOB bodies at Rolandsbogen and Godesburg (S of Bonn) as potential sources of the blocks from the 100 AD revetment and ships. Similarly, the Erpeler Ley (E of Remagen) is indicated as the likely source for the blocks from a 2nd-3rd century AD watchtower.As the Godesburg basalt is at 1.6 km from the Rhine today, it is not obvious how the blocks were transported from there. However, it may be that the adjacent, now sanded, branch of the old Rhine river system, was navigable for flat-bottomed vessels in Roman times.Our study demonstrates that substantial detailed information regarding ancient mining and trading activities can be retrieved from seemingly indistinctive basalt blocks.

The novel Berge Meere und Giganten was written in 1924. I would like to focus my attention on the 7th book in the novel, whose title is Die Enteisung Grönlands (The Melting of the Polar Ice in Greenland). To begin with, I will give a short summary of what the novel is about. The project to melt Greenland's polar ice forms the culmination of a history of the whole of humanity running from the 20th century all the way until the 27th century. Using all their military and technological might, the heat of the Icelandic volcanoes is captured in solid form and transported by ship to the Arctic. With the help of a gigantic net, this heat is then unloaded on to Greenland, thus melting its ice. Greenland ‘strikes back' however, firstly by casting a magical spell. My central thesis is that Döblin`s Greenland fiction is about the destruction of the myth of Greenland and that this ultimately documents a crisis of the mythological itself.

OPSOMMING Georg Wilhelm Friedrich Hegel (1770-1831), een van die belangrikste figure in die ontwikkeling van Duitse idealisme, se filosofie staan as "absolute idealisme" bekend, aangesien hy die idee, of gees (verstand) as die eintlike werklikheid beskou - in teenstelling met 'n materialistiese denker soos Karl Marx, wat materie (stof) as primêre werklikheid aanwys. Hegel was die eerste Westerse denker wat die geskiedenis ernstig opgeneem het; volgens hom is alles, spesifiek menslike kulturele aktiwiteite, onderworpe aan historiese ontwikkeling, en beskryf hy hierdie ontwikkeling op verskeie vlakke, insluitende dié wat hy "absolute gees" noem. Op hierdie vlak word wêreldgeskiedenis aan die hand van 'n "dialektiese" ontwikkeling vanaf "subjektiewe" gees (individuele menslike passies en bedoelinge) via "objektiewe" gees (staatstrukture en wette) tot "absolute gees" voorgestel. In hierdie artikel word daar aandag gegee aan wat volgens Hegel op laasgenoemde vlak gebeur, spesifiek met betrekking tot sy raaiselagtige stelling, dat die kuns as "hoogste uitdrukking" van die gees "moet sterf", om plek te maak vir religie en filosofie as manifestasies daarvan op meer gevorderde vlakke. 'n Mens kan tereg wonder wat Hegel daarmee bedoel het in die lig van die voortdurende beoefening van kuns tot vandag toe. Die antwoord is geleë in die frase, "hoogste uitdrukking", wat daarop dui dat hy aan kuns in historiese ontwikkelingsterme dink - met ander woorde, kuns is die draer van die absolute gees tot op 'n bepaalde tydstip, waarna dit plek moet maak vir ander sodanige uitdrukkingsvorme, te wete godsdiens en filosofie. Bowendien is kuns self ook onderworpe aan interne ontwikkeling; vir Hegel is die vroegste kuns simbolies van aard, (met Egiptiese kuns as voorbeeld), gevolg deur klassieke kuns (onder die antieke Grieke) en laastens romantiese kuns (in sy eie tyd). Die verskille tussen hierdie drie kunsvorms word bepaal deur die verhouding tussen idee en materie; in simboliese kuns domineer materie oor die idee in kunswerke, sodat die betekenis daarvan slegs vaagweg gepeil kan word (dink maar aan die Sfinks, as die "simbool van die simboliese"), terwyl daar 'n volmaakte balans tussen idee en materie bestaan in klassieke Griekse kuns, sodat geeneen van die twee dominant is nie (soos in die geval van beeldhouwerke wat die god Apollo voorstel). In romantiese kuns (byvoorbeeld die romantiese skilderkuns van Gericault) vind 'n mens die teenoorgestelde van simboliese kuns, met die idee wat dermate oor die materie heers dat dit byna daarin slaag om in denkbeeldige vorm daarvan los te breek. Hierdie is volgens Hegel die "hoogste" ontwikkelingspunt wat kuns as draer van die gees kan bereik, voordat dit plek maak vir religie as "beelddenke" en uiteindelik filosofie, waar die gees as idee suiwer, sonder enige stoflike oorblyfsel, tot uitdrukking kom. Hier voltooi die absolute gees die ontwikkelingstrajek daarvan, wat by die objektiewe vergestalting daarvan begin en via subjektiewe beliggaming uiteindelik in absolute "selfkennis" kulmineer. Vir die doeleindes van hierdie artikel is dit egter tematies betekenisvol dat Hegel ook melding maak van die voortbestaan van kuns ná die punt waar dit afstand doen van die titel van "hoogste" manifestasie van die gees of idee, naamlik in die gewaad van "kritiese", polemiese kuns, wat vry geword het van spesifieke wêreldbeskouings. 'n Mens kan in die moderne kunsbewegings van die vroeë 20ste eeu - insluitende kubisme, abstrakte ekspressionisme, konseptualisme en futurisme - die beliggaming van hierdie verwagting by Hegel bespeur, waar hierdie soort kuns telkens die ontologiese aanspraak maak dat dit die ware werklikheid blootlê. As besonder treffende tydgenootlike uitdrukking van sodanige (radikale) kritiese kuns word Andy Goldsworthy se ekologiese kuns ten slotte onder die loep geplaas. Trefwoorde: dood van kuns, kritiese kuns, ekologiese kuns, dialekties, Hegel, geskiedenis, kapitalisme, Goldsworthy ABSTRACT Georg Wilhelm Friedrich Hegel (1770-1831), one of the major figures in the history of philosophy, played a significant role in the development of German idealism from Immanuel Kant in the 18th century via figures such as Schelling and Fichte, with the movement culminating in Hegel's "absolute idealism". In ontological terms idealism means that "the idea" is regarded as the true reality, instead of material things. Karl Marx, who learned a lot from Hegel as far as his dialectical method goes, famously remarked that Hegel had turned the world on its head, and he, Marx (a materialist thinker), would put it back on its feet again. Hegel made a substantial contribution to the philosophy of art - his multi-volume work, Lectures on Aesthetics, is justly famous - but instead of discussing it here in general terms, I shall focus on Hegel's puzzling statement that art had reached the highest point of its development as bearer of "the idea" in his own time (the first half of the 19th century), and would have to make way for religion and philosophy as expressions of the idea, or spirit/mind. This is known as Hegel's thesis of "the death of art". One might wonder what this means, because anyone can see that, if he meant the end of art as a cultural practice, he was simply wrong, given the ubiquitous signs of ongoing artistic activities. This may be the case, but recall that Hegel saw art as having reached the highest point of its development as bearer of "the idea" at that time, suggesting that there would still be a role for art after this point. This is precisely what is the case. For Hegel, the idea, or spirit (mind) as ultimate reality, unfolds itself in the history of the world at various levels. At the niveau of social and political development, which Hegel writes about in his Philosophy of History, he understands history from the ancient Chinese, Indians and Persians, through the Greeks and Romans until his own time as the history of the increasing "consciousness of freedom", with every new era displaying a step forward, approximating the ideal of political freedom. In this, his most accessible work, as well as in his magnum opus, The Phenomenology of spirit/mind, Hegel displays what is probably his most lasting philosophical legacy - a keen awareness, more than any philosopher before him, of history, and the fact that everything human is subject to historical development, which he believed to have meaning and direction. Moreover, instead of a simple-minded, linear conception of history, he thinks of historical change dialectically - that is, developing from one state of affairs through its negation by its dialectical opposite, or antithesis, to another, higher state, which comprises a synthesis of the two preceding stages. This new stage is again negated by its opposite, and so on. Importantly, however, Hegel claims that, with every dialectical movement from one historical condition to another, the previous, negated stage is preserved, uplifted, and cancelled simultaneously (a tripartite process called sublation in English, and Aufhebung in German). This means that every earlier stage of development is still present in every later stage, but in a transformed fashion. Hegel also calls this "the negation of the negation" - incorporating something of the other into oneself. To reach the level of what he calls absolute spirit, it develops through subjective spirit (sense perception, consciousness, self-consciousness) and objective spirit (the family, the state, law) to the point where it manifests itself in art, followed by religion, and eventually the highest level, namely, philosophy, where absolute spirit or mind "knows itself" in clear conceptual terms. In the development of art he distinguishes three stages, namely symbolic art, classical art and the art of his own time, namely romantic art. Certain kinds of art correspond to these stages, with architecture being the exemplary symbolic art, sculpture the epitome of classical art, and painting, music and dramatic poetry the clearest expressions of romantic art. Moreover, in every stage, and kind of art there is a typical relationship between the idea and the material within which it is enveloped (for that is what art is, for Hegel: the sensuous, or material, embodiment of the idea). In the case of symbolic art the idea does not appear clearly, but is only dimly suggested because the sensuous envelope predominates over it. The art of the ancient Egyptians serves as an example of symbolic art, with the Sphinx as "the symbol of the symbolic". Classical art is exemplified by ancient Greek sculpture, which is in a sense the "highest" that art is capable of as far as the relationship between idea and matter goes: in the sculptures depicting the Greek gods, such as Apollo, we see the perfect equilibrium, Hegel claims, between idea and matter, with neither dominating the other. However, when romantic art replaces classical art we find a preponderance that is the opposite of that found in symbolic art, insofar as the idea becomes too strong for the material to contain, so that it threatens to break its material bonds. Hegel sees this happening in the painting, music and poetry or drama of his time. Think of romantic paintings such as those of Eugene Delacroix or Theodore Gericault, for example, the latter's painting of The Raft of the Medusa, which commemorates the sinking of a ship by that name and shows survivors on a raft, in various stages of exhaustion and desperation. It is as if the painting is striving to surpass itself as artistic medium in an attempt to express the suffering of these people. The same is true of some of the music of Hegel's time. He would probably have been familiar with Beethoven's opera, Fidelio - with its valorisation of love, courage, sacrifice and freedom - although he does not refer to it. But it is particularly poetry and drama, where the poetic expressions of joy and suffering come close to philosophy (except that here they are instances of imaginative, instead of conceptual articulations), that testify to romantic art signalling the finale of art's capacity to embody the idea. Art passes the baton to religion, which Hegel thinks of as "pictorial thinking", and which expresses the subjectivity of humans and of God better than art could. Eventually religion has to make way for philosophy, though, because it is there that spirit or mind knows itself self-reflectively and clearly. As far as art is concerned there is an important corollary, however. Hegel writes about a "free art" that continues to exist after art has relinquished its "highest vocation", and attributes to this art a critical, polemical function, given that the artist has become free from the constraints of a specific worldview. In this respect Hegel seems to have been prescient; even in his own time he noticed that people had become less interested in merely looking at art, for instance, and more interested in what art meant - hence Hegel's anticipation of a "science of art". Beyond Hegel's lifetime art developed in a manner that bears out his expectations. Particularly in the early 20th century one notices a plethora of new art movements - abstract expressionism, cubism, fauvism, conceptualism, suprematism, futurism, metaphysical art - all of which bear overtly theoretical names, claiming to reflect the true nature of reality. In contemporary ecological art, such as that of Andy Goldsworthy, one may perceive a particularly powerful instance of the "critical" role of art that Hegel anticipated. It is here discussed to demonstrate what is meant by claiming that it embodies a "radically critical" art in the face of the ecological crisis facing humanity. Keywords: death of art, critical art, ecological art, dialectical, Hegel, history, capitalism, Goldsworthy

Abstract This work investigates the use of open architectures to support the development of flexible and scalable maritime design web applications, giving stakeholders shared access to data. It turns to the popular full-stack MERN architecture (MongoDB, Node.js, Express, and React), which is is modular and mostly open source. A prototype web application providing features for ship design and operation was developed. The app stores a ship model which can be linked to different analyses and simulations. During design, users might opt to visualize the model of the ship with a spatial view; during operation, they can resort to a detailed visualization displaying the vessel as built. Three examples are provided to illustrate the potential of these features. First, a dashboard displaying results for hydrostatics, stability, resistance, and motion response. The second use case hypothesizes a vessel is set to undergo a jumboization procedure and compares the analyses results for the vessel after elongation with the current ones. The third exemplifies how a preliminary maneuvering model can be confronted with results from a sea trial by linking the app to operational data, a step towards digital-twin concepts. The discussion addresses the potential of the approach and challenges that need to be considered before extending it to an application that can be used outside the academia.