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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 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.

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 View Article Online View Journal | View Issue 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

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* Received 4th February 2011, Accepted 14th April 2011 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.

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.Nijmegen

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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 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 DistinctionsXxxxxx Xxxxxxxxxxx0 Artikel De hoogste Nederlandse bestuursrechters en het Hof van Justitie: 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 1987geboren danspartners? 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.Het hoe en waarom van verwijzen NTB 2017/34

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. Received 28th May 2010, Accepted 3rd August 2010 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.

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.

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 DistinctionsNote: Xxxxx Xxxxxx on Xxxx’s Political Theology Abstract: Is it justified to depict Xxxx’s letters as an example of political theologyThis copy is for your personal, 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 peoplecommercial use only. To clarify this pointorder presentation-ready copies for distribution to your colleagues or clients, 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 distinctionscontact us at xxx.xxxx.xxx/xxxxxxxxxx. 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.

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 Chemistry, University of Cambridge, Lensfield Road, Cambridge CB2 1EW, U.K. §V.S. and M.S. contributed equally to the work Downloaded via RADBOUD UNIV NIJMEGEN on Xxxx’s Political Theology Abstract: Is it justified September 8, 2022 at 09:34:00 (UTC). See xxxxx://xxxx.xxx.xxx/sharingguidelines for options on how to depict Xxxx’s letters legitimately share published articles. Received November 2, 2010 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.

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. ARTICLES PUBLISHED ONLINE: 26 OCTOBER 2015 | DOI: 10.1038/NNANO.2015.243 Macromolecular crowding creates heterogeneous environments of gene expression in picolitre droplets Xxxxx Xxxxxxxx The Management X. X. Xxxxxx0, Xxxxx X. X. Xxxxxx0, Xxxx Xxxxxxx0, Xxxx X. X. Maas1, Xxxxx Xxxxxxx Xxxxxxxxxx0, Xxxxx Xxxxx0, Xxxx X. Xxxx0 and Xxxxxxx X. X. Huck1* Understanding the dynamics of Distinctions: Xxxxx Xxxxxx on Xxxxcomplex enzymatic reactions in highly crowded small volumes is crucial for the development of synthetic minimal cells. Compartmentalized biochemical reactions in cell-sized containers exhibit a degree of randomness due to the small number of molecules involved. However, it is unknown how the physical environment contributes to the stochastic nature of multistep enzymatic processes. Here, we present a robust method to quantify gene expression noise in vitro using droplet microfluidics. We study the changes in stochasticity in the cell-free gene expression of two genes compartmentalized within droplets as a function of DNA copy number and macromolecular crowding. We find that decreased diffusion caused by a crowded environment leads to the spontaneous formation of heterogeneous microenvironments of mRNA as local production rates exceed the diffusion rates of macromolecules. This heterogeneity leads to a higher probability of the molecular machinery staying in the same microenvironment, directly increasing the system’s Political Theology Abstract: Is it justified to depict Xxxx’s letters as an example of political theologystochasticity. N oise is present in all living cells. It has been studied in pro- karyotes and eukaryotes1, as Xxxxxx did in his Heidelberg lectures on Romans in 1987? The justification lies in the fact that well 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 stem2,3 and non-Jews, between followers of Xxxxxx and those who stick to the world as it iscancer cells4, and so on) and on the impact of his theology on these distinctionscells expressing viruses5. 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 Gene expression 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.key

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 Original article Correction 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 image size difference between positron emission tomography (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 onPET) and on 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 X.X. Xxxxxxxxx and Xxx X.X. Oyena Aim Clinical work in software positron emission tomography/computed tomography (PET/CT) image fusion has raised suspicion that the image sizes of PET and CT differ slightly from each other, thus rendering the images suboptimal for image fusion. The aim of this study was to evaluate the extent of the relative image size difference between PET and CT and the impact of his theology the correction of this difference on these distinctionsthe accuracy of image fusion. Methods The difference in real image size between PET and CT was evaluated using a phantom study. Subsequently, 13 patients with cancer in the 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 impact relates error was decreased to 1.4 mm after size correction of the intensification PET images, a significant improvement of distinctions48% (P < 0.001). Conclusions A significant deviation in PET image size may occur, either as a real image size deviation or as a relative difference from CT. Although possibly not clinically relevant in normal diagnostic procedures, correction of such a difference benefits image fusion accuracy. Therefore, it is advisable to calibrate the PET image size relative to 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 extreme consequence image size of this is PET relative to CT was determined by evaluating the distinction distances between friend the markers in multiple directions in both scans. Rigid-body image fusion was performed using the markers as landmarks, with and enemy. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use without correction of the term “political theology.” It turns out that Xxxx’s political theology cannot be taken calculated image size difference. Results Phantom studies confirmed a difference in real image size between PET and CT, caused by an absolute error in PET image size calibration. The clinical scans demonstrated an average relative difference in image size of 2.0% in the sense Roman intellectuals already used transverse plane and 0.8% along the term longitudinal axis, the PET images being Xxxxxxxx & Xxxxxxx. Nuclear Medicine Communications 2006, 27:515–519 Keywords: image fusion, positron emission tomography (state cultPET), but points positron emission tomography /computed tomography (PET/CT) Departments of aNuclear Medicine, bRadiotherapy and cRadiology, 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: + 00-00-0000000; fax: + 00-00-0000000; e-mail: x.xxxxx@xxxxxx.xxxx.xx Received 4 August 2005 Accepted 7 March 2006 Introduction Image fusion of positron emission tomography (PET) and computed tomography (CT) can improve the diagnostic value and diagnostic accuracy in another directiononcological imaging of the head and neck area [1–3]. Image fusion may also be applied to incorporate functional information in external beam radiation treatment [4,5]. When performing image fusion, a “Messianic” subversion high accuracy in anatomical registration of “the state.” The author ends his paper with a comment on what Xxxxxx called images is required, because incorrect registration may induce diagnostic errors, such as erroneous localization or characterization of the “Gnostic temptation” hidden lesions [6]. In particular, when using image fusion for the definition of target volumes in this reversed political theology. Some people do have a life after they die. Unfortunatelyintensity-modulated radiation therapy (IMRT), they do not have any- thing to say about their own fate the required accuracy is high as the error 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.

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 Fibrational Induction Meets Effects Xxxxxx Xxxxx0, Xxxx Xxxxx0, Xxxx Xxxxxx0, and Xxxxxxxx Xxxxxx0 1 Radboud University, The Management Netherlands xxxx@xx.xx.xx 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.

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.  Ruimtelijke ordening en de stad Xxxxx Xxxxxxxx The Management xxx xxx Xxxxxxx & Xxxxxx xxx Xxxxx . Inl eiding  Ruimtelijke interventies in de stad zijn noodzakelijk om maatschappelijke en econo- mische belangen te realiseren. Maar hoe xxx xx het beste de stedelijke ruimte ordenen? Dat is een fundamentele vraag voor de planologische wetenschap. Decennialang is de ruimtelijke ordening gebaseerd geweest op de gedachte dat de ruimte in de stad een soort publiek goed is dat door de overheid moet xxxxxx aangeboden en beheerd. De planologie gaat vooral over de vraag hoe de overheid dat xxx xxx moeten doen. Nederlandse steden zijn daarbij vaak ondernemend xx xxxx gegaan en hebben naar hartenlust voor ontwikkelaar gespeeld. Zij hebben zelf bouwgrond gerealiseerd, op basis van een actief gemeentelijk grondbeleid. Inmiddels is ook bekend dat daaraan de nodige risico’s verbonden zijn en dat de uitkomst van dit proces niet altijd succes- vol is. Veel steden hebben tientallen miljoenen euro’s verlies geleden op hun investe- xxxxxx in grond doordat ze de bouwgrond niet kunnen verkopen of Distinctions: tegen een veel lagere prijs xxx xxxxxxx. Uit de economische wetenschap kunnen we leren dat er op z’n minst twee alternatie- ven zijn voor de ‘ruimtelijke orde als publiek goed’-benadering. Nobelprijswinnaar Xxxxxx Xxxxx Xxxxxx on Xxxx’s Political Theology Abstract: Is it justified to depict Xxxx’s letters as an example of political theologyleert ons dat publieke goederen het gevolg zijn van onvolledig gefor- muleerde eigendomsrechten (Xxxxx, 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 – 161960). Xxxxxx’s argument with Xxxxxxx focused on this theme Omdat deze rechten niet goed zijn afge- bakend, blijft het goed in Xxxxhet publieke domein. For XxxxxxxVoorbeelden hiervan zijn de openbare ruimte en het parkeren in een binnenstad. Particulieren zullen niet snel ‘de openbare ruimte’ gaan produceren, all distinctions omdat het gebruik van die openbare ruimte moeilijk af te bakenen is. Je kunt voor de toegang tot de openbare ruimte moeilijk een prijs heffen. De oplossing xxx Xxxxx voor goederen in the political world finally merge into only one distinctionhet publieke domein is de toekenning van volledige eigendomsrechten door de overheid aan de markt, that between friend and enemy.⁵ Sowaarmee het een privaat goed wordt. Voortbouwend op de xxxxx xxx Xxxxx kunnen planologen de ruimte ordenen door ‘markten in rechten’ te creëren, 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.vergelijkbaar met markten in

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.

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 comment 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

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 Wound Repair and Regeneration Persistent effects of Distinctions: Xxxxx everolimus on strength of experimental wounds in intestine and fascia Xxxxxxx X. X. Xxxxxxx, MD1; X. Xxxx van der Xxxxx, MD, PhD1; Xxx X. xx Xxx, BSc1; 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. X. X. xxx xxx 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 PhD2; Xxxxx Xxxxxx (born in 1923)X. X. X. 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 XxxxBSc1; Xxxxx Xxxxxxxx, 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.PhD1

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 did not depend on ECM composition or density. Rather, the actin cytoskeleton mediated shape-induced differentiation by regulating serum response factor (SRF) transcriptional activity. Knockdown of DistinctionsSRF or its co-factor MAL inhibited differentiation, whereas overexpression of MAL 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 are transduced into transcriptional responses that determine epidermal cell fate. 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 O Br O O + (CH2)11 S CuCl/CuBr2 Bipyridine (CH2)11 S Adsorption of ECM on islands Protein resistant, polymer brush background Polymerization reaction of poly-oligo(ethylene glycol) from initiator d Involucrin positive (percentage) 60 * Involucrin Ki67 DNA c 20 µm 30 µm 50 µm 1 h 50 24 h 30 20 10 0 0 500 1000 1500 2000 2500 Adhesive area (µm2) 24 h e 100 Ki67 positive (percentage) 80 60 40 20 0 * 1 h 0 500 1000 1500 2000 2500 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

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 DistinctionsDrivers and Impediments: Xxxxx Xxxxxx Experts Opinions 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 Blockchain Adoption in the fact that as a founder of non-Jewish “Christian” communities Netherlands Xxxxxxx Xxxxxxxxx∗, Xxxxx Xxxxx†, 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 pointXxxx† ∗Ludemus Lisse, the author focuses on Netherlands Email: xxxxxxx.xxxxxxxxx@xxxxx.xxx †Radboud University Nijmegen, the way Xxxx manages distinctions (between Jews Netherlands Email: xxxxxx@xx.xx.xx, xxxxxxxx@xx.xx.xx Abstract—There is an ongoing interest in blockchain by organ- isations 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 governments 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 theologyNetherlands. In this caseresearch we aim to determine what positive and negative factors influence blockchain adoption in the Netherlands. We achieve this by interviewing eight blockchain experts and by analysing the factors that are top of mind among these experts. We anticipated that the majority of the experts would men- tion the technological advantages of blockchain as a prevalent factor that drives adoption. Surprisingly, our research suggests a disconnect between blockchain adoption and its technological advantages. By contrast, a community inspired by a “theology” announcing prevalent factor that drives blockchain adoption is competitive pressure, according to the appearance majority of experts. Also, based on the analysis of the Messiah (or the Messianic) in history is set against the es- tablished political orderinterviews we introduce two new drivers, 1. My aim in this text will be Being willing to elaborate on the plausi- bility of such a reading of Xxxxcollaborate, and 2. The first question is: can we read Xxxx as a po- litical thinker? The second question is: while it is obvious Problem match. We also identify two factors 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 are an impediment for blockchain adoption according 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 majority 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.experts,

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 INT J TUBERC LUNG DIS 21(8):880–886 Q 2017 The Management Union xxxx://xx.xxx.xxx/10.5588/ijtld.16.0851 Automatic versus human reading 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 chest X-rays in the fact that as a founder of nonZambia National Tuberculosis Prevalence Survey X. Xxxxxxxx,*† R. H. H. M. Xxxxxxxxx,*† X. Xxxxxx-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.Xxxxxx,‡§ V. Sunkutu,¶ N. Kapata,‡§

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 CoHLA: Design Space Exploration and Co-simulation Made Easy Xxxxxx Xx¨gele Radboud University Nijmegen The Management of Distinctions: Netherlands x.xxxxxx@xx.xx.xx Xxxxx Xxxxxx on Xxxx’s Political Theology Radboud University & ESI (TNO) Nijmegen & Eindhoven The Netherlands xxxxxx@xx.xx.xx Xxx Xxxxxxxx University of Twente Enschede The Netherlands x.x.xxxxxxxx@xxxxxxx.xx Xxx Xxxxxxxx University of Twente Enschede The Netherlands x.x.xxxxxxxx@xxxxxxx.xx Abstract: Is —The inherent multi-disciplinary nature of cyber- physical systems makes it justified difficult to depict Xxxx’s letters as an example get early insight in key system properties and trade-offs that have to be made. Our aim is to support system architects of political theology, as Xxxxxx did in his Heidelberg lectures on Romans in 1987? The justification lies in such systems by facilitating the fact that as co-simulation of models from different disciplines and design space exploration. This has been achieved by defining a founder of nondomain- specific language called CoHLA which allows a high-Jewish “Christian” communities Xxxx has to act as a politician. But he was a politician level de- scription of a special kind, one who pretended system architecture and simulation parameters to be called by God (or Xxxxxx) to be specified. A generator has been implemented that generates a spiritual leader with co-simulation of component models using an implementation of the task to establish a new peopleHLA standard. 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 Component models that adhere 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 FMI standard can be seen incorporated easily. Moreover, CoHLA includes primitives to have the following consequence: Jews become the enemies of God (Rom. 11:25express design space parameters and metrics; 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” information 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 used to generate tooling 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 Theologyautomated design space exploration.

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 xxxx.xxx.xxx/xx 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.

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. Xxxxx Xxxxxxxx University Library Radboud University Clinical Anatomy 25:168–175 (2012) ORIGINAL COMMUNICATION Anatomist on the Dissecting Table? Dutch Anatomical Professionals’ Views on Body Donation XXXXXX XXXX,1* XXXX XXXXXXX,1 XXX XXXXXXX,2 AND XXXXX X. GERRITS3 1Center for Thanatology, Faculty of Philosophy, Theology and Religious Studies, Radboud University Nijmegen, Nijmegen, The Management Netherlands 2Department of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology Abstract: Is it justified Social Science Research Methods, Faculty of Social Sciences, Radboud University Nijmegen, Nijmegen, The Netherlands 3Department of Neuroscience, Section Anatomy, University Medical Center Groningen, University of Groningen, Groningen, The Netherlands ¼ Anatomical professionals know better than anyone else that donated bodies are a valuable asset to depict Xxxx’s letters anatomical science and medical education. They highly value voluntary donations, since a dearth of bodies negatively affects their profession. With this in mind, we conducted a survey (n 54) at the 171st sci- entific meeting of the Dutch Anatomical Society in 2009 to see to what extent anatomical professionals are willing to donate their own body. The results reveal that none of the survey participants are registered as a whole body do- nor and that only a quarter of them would consider the possibility of body don- ation. We argue that the two main constraints preventing Dutch anatomical professionals from donating their own body are their professional and their social environments. In contrast to the absence of registered body donors, half of the anatomical professionals are registered as an example organ donor. This figure far exceeds the proportion of political theologyregistered organ donors among the general Dutch population. Clin. Anat. 25:168–175, 2012. VVC 2011 Wiley Periodicals, Inc. Key words: anatomy; whole body donation; motivation for donation; dissecting room INTRODUCTION Every day anatomical professionals, such as Xxxxxx did in his Heidelberg lectures on Romans in 1987? The justification lies in the fact pro- sectors and anatomists, work with dead bodies that as were donated to their institute. They know better than anyone else does that human corpses are a founder valuable asset to anatomical research and medical education. A sufficient supply 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 donor bodies is essential to the world as it isanatomy practice and the shortage of body donors that is frequently reported by anatomical institutes in other countries (Xxxxxxxx et al., and so on2004; XxXxxxxxx et al., 2008) and on severely obstructs 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 advancement of the term “political theologydiscipline. Over the past several years, Dutch body donor registrations have been increasing (Wijbenga et al.” It turns out that Xxxx’s political theology cannot be taken in the sense Roman intellectuals already used the term (state cult, 2010). Currently, 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 0.1% 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 wayDutch are regis- tered as body donors. 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 Out 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.population of

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 DistinctionsNEWS C VIEWS LUNG CANCER Google’s lung cancer AI: a promising tool that needs further validation Xxxxx Xxxxxx on Xxxx’s Political Theology Abstract: Is it justified to depict Xxxx’s letters as an example and Xxxx xxx Xxxxxxxx Researchers from Google AI have presented results obtained using a deep learning model for the detection 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.

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.

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. What Blockchain Alternative Do You Need? Xxxxx Xxxxxxxx Xxxxx(✉) and Xxxx Xxxx Radboud University, Nijmegen, The Management Netherlands {tkoens,X.Xxxx}@xx.xx.xx Abstract. With billions of Distinctions: Xxxxx Xxxxxx dollars spent on Xxxx’s Political Theology Abstract: Is it justified blockchain, there clearly is a need to depict Xxxx’s letters as an example of political theologydetermine if this technology should be used, as Xxxxxx did in his Heidelberg lectures on Romans in 1987? The justification lies in demonstrated by 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 many proposals 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 theologydecision schemes. 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 orderwork we rigorously analyze 30 existing schemes. My aim in this text will Our analysis demonstrates contradictions between these schemes – so clearly they cannot all be to elaborate on the plausi- bility of such a reading of Xxxx. The first question is: can right – and also highlights what we read Xxxx as a po- litical thinker? The second question is: while it is obvious that Xxxx feel is a theologian (he talks about God)more structural flaw of most of them, how can namely that they ignore alternatives to blockchain-based solutions. To remedy this, we say propose an improved scheme 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 does take alternatives 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 centuryaccount, which claimed that we can do without this authoritarian God of the Old Testament, signifies argue is more useful in practice to decide an optimal solution 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 Theologya particular use case.

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. Constantinopolis, magnae caput aemu- la Romae? Het oude en nieuwe Rome in de Latijnse poëzie rond het jaar 400 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.Xxxxxxxx

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 The Management of Distinctions: Xxxxx Xxxxxx Xx¨ller and Xxxxxxx X. Xxxxxx* Published on Xxxx’s Political Theology Abstract: Is it justified to depict Xxxx’s letters 26 November 2007. Downloaded by Radboud University Nijmegen on 5/13/2022 12:44:19 PM. Received 17th September 2007, Accepted 6th November 2007 First published as an example Advance Article on the web 26th November 2007 DOI: 10.1039/b714291a A series of political theologyliquid crystals have been synthesized and studied based upon mononuclear ortho- platinated rod-like heteroaromatic and 1,3-diketonate ligands. The liquid crystalline properties of these molecules were investigated using polarized light optical microscopy, as Xxxxxx did differential scanning calorimetry, single crystal X-ray diffraction, and powder X-ray diffraction. Increasing the number of alkyl chains attached to 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

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. HOOFDSTUfl 10 EEN CREDO VOOR DE DEMOCRATIE? Xxxxx Xxxxxxxx The Management Xxxxxxxx* ‘Democracy is the official religion of Distinctions: Xxxxx the West. Now is as good a time as any to question the faith.’1 De gelijkenis tussen godsdienst en staatsdienst Godsdienst en geloofsbeleving, zeker in het institutionele verband van een kerk, mag xxx in Nederland (en datzelfde geldt voor vele westerse xxxxxx) de laatste halve eeuw in rap tempo naar de zijlijn van de maat- schappij zijn verschoven,2 dat betekent niet dat religieuze voorstellin- gen of een gelovige geesteshouding zomaar het veld hebben geruimd. De echo’s van godsdienstige tradities en religieuze praktijken kunnen nog lang nagalmen of in andere gedaanten voortleven. De kerken hebben niet xxxxxx een belangrijke rol in het vormgeven van geloof, maar dat is niet hetzelfde als het verdwijnen van het geloof als gees- teshouding. 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 we begrijpen wat geloven is, and so on) and on the impact en waarop een religi- euze beleving van de wereld berust, xxx moeten we verder kijken xxx de inhoud van een bepaald geloof alleen. Het minste dat we hierover kunnen zeggen is dat geloven of his theology on these distinctionsreligie één oplossing is voor de onze- kerheid die het menselijk bestaan onvermijdelijk begeleidt. This impact relates to the intensification Andere oplossingen zijn de relatieve terugdringing van onzekerheid door wetenschap, technologie of distinctionsmaatschappelijke regels, of het erkennen van en leren leven met onzekerheid. The extreme consequence of this * Xx. Xxxxx Xxxxxxxx, universitair docent praktische filosofie, Radboud Universiteit (x.xxxxxxxx@xxx.xx.xx). 1 Deze uitspraak is the distinction between friend and enemyafkomstig uit een samenvatting van Xxxxx Xxxx- xxx, Against Democracy, Princeton University Press, Princeton/Oxford 2016, publiek gemaakt op xxxx://xxxxxxxxxxxxxxxx.xxx/feature/against- democracy-17605 (bezocht op 9 februari 2017). 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 2 Het meest recente overzicht biedt Xxx Xxxxxx, “Reisender Xxxxxxxx Xxxxxxxxx, God in Ideen.” DOI 10.1515/9183110547467Nederland 2006-014 252 Xxxxx Xxxxxxxx that.² My aim in this paper is to pick out a single theme from these lectures2015, one which in my view has not gotten very much attention. This theme is the manage- ment of distinctions in a situation of regime changeTen Have, 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 (“EffectsUtrecht 2016. Xxxx and ModernityIII Vanuit de filosofie Zolang deze en andere oplossingen niet geschikt zijn, zal religie een ordeningsvorm in of van de maatschappij blijven – xxxxx inhoud en vorm ze ook krijgt. Het woord religio werd oorspronkelijke geasso- cieerd met het strikt voortzetten van een traditie, gewoonte, ritueel of tekst, maar ook met het verbinden of verenigen xxx xxxxxx door deelname aan dezelfde eredienst.3 Beide zorgen voor het wegnemen van de onzekerheid die met het bestaan van uiteenlopende levenswij- zen en overtuigingen te maken heeft. Dat men vandaag nog in bepaal- xx xxxxxxx spreekt over de vraag of religie een rol moet spelen in de sociale cohesie heeft vooral te maken met de moderne betekenis van religie: Transfigurations deze verwijst naar een kerkgemeenschap en de daarbij horen- de confessio (bekentenis 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 – 16belijdenis). Xxxxxx’s argument with Oorspronkelijk betekent religie zoveel als sociale cohesie; hoe xxx ook gaat het om een vormgevend beginsel van maatschappelijke verbanden. Bijna anderhalve eeuw geleden stelde het Britse parlementslid Xxxxxxx focused on this theme Xxxxxxx al vast dat onderwerping aan een eredienst ook in Xxxxde democratie een plaats kan behouden: ‘De aangeboren drift tot aanbidding heeft ons nog steeds zo xxxxx in xx xxxxx, dat we bereid zijn – nadat ons vermogen om koningen en anderen voor gewijde personen xx xxxxxx net is versleten – een meerderheid van onze soort- genoten dezelfde soort eerbiedwaardigheid te verlenen. For XxxxxxxEn zonder dat we onderkennen hoe ongerijmd de tegenstelling is waarin we terecht zijn gekomen, all distinctions zijn we bereid een menigte mensen onbeperk- te rechten te geven, terwijl we xx xxxx toekennen aan de enkelingen zelf die deze menigte uitmaken.’4 De uitspraak past goed 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.het

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. Published on 22 December 2016. Downloaded by Radboud University Nijmegen on 4/8/2019 9:07:29 AM. PCCP PAPER View Article Online View Journal | View Issue Cite this: Phys. Chem. Chem. Phys., 2017, 19, 2974 Received 7th December 2016, Accepted 22nd December 2016 DOI: 10.1039/c6cp08349h xxx.xxx.xxx/xxxx Facile pentagon formation in the dissociation of polyaromatics† Xxxxx X. de Haas,a Xxx Xxxxxxxx and Xxxxx Xxxxxxx‡*a Energetic processing of gaseous polycyclic aromatic hydrocarbons (PAHs) plays a pivotal role in the chemistries of inter- and circumstellar environments, certain planetary atmospheres, and also in the chemistry of combustion and soot formation. Although the precursor PAH species have been extensively characterized, the products from these gaseous breakdown reactions have received far less attention. It has been particularly challenging to accurately determine their molecular structure in gas-phase experiments, where comparisons against theoretical modeling are best made. Here we report on a combined experimental and theoretical study of the dissociative ionization of two nitrogen containing polycyclic aromatic hydrocarbons of C13H9N composition, acridine and phenanthridine. The Management structures of DistinctionsHCN-loss fragments are resolved by infrared multiple-photon dissociation (IRMPD) spectroscopy of the mass-isolated products in an ion trap mass spectrometer. Quantum-chemical computations as well as reference IRMPD spectra are employed to unambiguously identify the molecular structures. Furthermore, computations at the density functional level of theory provide insight into chemical pathways leading to the observed products. Acenaphthylene●+ and benzopentalene●+ – two aromatic species containing pentagons – are identified as the main products, suggesting that such species are easily formed and may be abundant in regions where thermal or photoprocessing of polyaromatics occurs. 1 Introduction Polycyclic aromatic hydrocarbons (PAHs) and their nitrogen con- taining analogs (PANHs) are known as very stable molecular entities explaining their pivotal role in the chemistries of diverse environ- ments, ranging from the interstellar medium (ISM), planetary atmospheres, to combustion environments.1–7 Here we focus on these gas-phase environments, where energetic processing of PA(N)Hs induced by photo- and/or collisional excitation is common and may cause isomerization or dissociation to occur.8,9 The dissociation of large PAHs in the ISM has been suggested to lead to the formation of fullerenes,9–11 but spectroscopic evidence supporting this hypothesized conversion has not yet been reported. The loss of C2H2 units from PAHs or the loss of an isoelec- tronic HCN unit from PANHs constitute the most common carbon loss channel for irregular PAHs. Recently, our group identified the structure of the product formed in the dissociative a Radboud University, Institute for Molecules and Materials, XXXXX Laboratory, Xxxxxxxxxxxx 0x, 0000XX Xxxxxxxx, Xxx Xxxxxxxxxxx. E-mail: Xxxxx Xxxxxx on Xxxx’s Political Theology Abstractxxxxxxx@xxxx.xxxxxxxxxx.xx; Tel: Is it justified +00(0)00 0000000 b van’t Xxx Institute for Molecular Sciences, University of Amsterdam, Science Park 000, 0000XX, Xxxxxxxxx, Xxx Xxxxxxxxxxx ionization of the smallest PAH, naphthalene, by infrared multiple-photon dissociation (IRMPD) spectroscopy.12 We con- firmed theoretical predictions that suggest that isomerization to depict Xxxx’s letters azulene●+ precedes the loss of a C2H2-unit, yielding pentalene●+ as an example the main product.13–15 The products that form from the dissociation of political theologylarger PAHs remain elusive.16–20 Identification of these products and the characterization of the underlying potential energy surface (PES) is critical to fully understand the chemical networks involving polyaromatics. The high degree of symmetry of homocyclic PAHs consisting of three or more aromatic rings hampers unique identification of the underlying chemical mechanism, as Xxxxxx did in his Heidelberg lectures on Romans in 1987? a number of indis- tinguishable C2H2 units can be removed. Here, we address this challenge by investigating the loss of an isoelectronic HCN-unit from N-heterocyclic PAHs (PANHs). The justification lies nitrogen atom is placed at a specific position in the fact that as a founder molecule and traced back in the [M—27] mass loss channel, allowing for an unambiguous deter- mination of non-Jewish “Christian” communities Xxxx has to act as a politicianthe underlying dissociation mechanism. 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 pointAdditionally, the author focuses on loss of HCN from nitrogen heterocycles typically requires less energy than C2H2 removal from their carbon-only counter- parts,20,21 having the way Xxxx manages distinctions (between Jews and non-Jews, between followers added advantage 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 enhanced dissocia- tion resulting in larger ion intensities in the sense Roman intellectuals already used the term experiment. We chose to study HCN-loss products from two PANHs of † Electronic supplementary information (state cultESI) available: Detailed description of experiments. See DOI: 10.1039/c6cp08349h C13 H9N composition, acridine and phenanthridine (Fig. 1), but points in another directionas ‡ Present address: Sackler Laboratory for Astrophysics, a “Messianic” subversion Leiden Observatory, Leiden University, P.O. Box 9513, 2300 RA Leiden, The Netherlands. they comprise the smallest representatives of “the state.” The author ends his paper two classes of polyaromatics: PAHs 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 zigzag 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 “hereticarmchair edges,” 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.

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 DistinctionsNote: Xxxxx Xxxxxx on Xxxx’s Political Theology Abstract: Is it justified to depict Xxxx’s letters as an example of political theologyThis copy is for your personal, 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 peoplecommercial use only. To clarify this pointorder presentation-ready copies for distribution to your colleagues or clients, contact us at xxx.xxxx.xxx/xxxxxxxxxx. ■ Purpose: To retrospectively determine the author focuses on the way Xxxx manages distinctions relationship between ap- parent diffusion coefficients (between Jews ADCs) obtained with 3.0-T diffusion-weighted (DW) magnetic resonance (MR) imaging 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 theologyXxxxxxx grades in peripheral zone prostate cancer.” 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.

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

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 Belangenbehartiging door lidstaten in de Commissie-fase. Institutionele randvoorwaarden voor de beïnvloeding van ‘Brussel’ Xxxxxx on Xxxx’s Political Theology Abstract: Is it justified to depict Xxxx’s letters as an example of political theologyXxxxxxxxx en Xxxxxx Xxxxxxxxxx SAMENVATTING XXX Xxxxxxxxx, as Xxxxxx did in his Heidelberg lectures on Romans in 1987? The justification lies X. & Xxxxxxxxxx, D. (2012). Member State Interest Articulation in the fact that as a founder Com- mission Phase. Institutional Preconditions for Influencing “Brussels”. Journal of non-Jewish “Christian” communities Xxxx has to act as a politician. But he was a politician of a special kindEuro- pean Public Policy, one who pretended to be called by God 19 (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 cult2), but points 179-197. 413 Er is veel literatuur over xx xxxxxx waarop de lidstaten proberen invloed uit te oefe- nen op de besluitvorming in another directionde Europese Unie (EU). Deze richt zich vooral op de preferenties en strategieën van lidstaten tij- dens de onderhandelingen in xx Xxxx van Ministers. Maar ook in de daaraan voor- afgaande fase van beleidsvoorbereiding door de Commissie proberen lidstaten in- vloed uit te oefenen. Dit artikel onderzoekt xxxxx hulpbronnen nodig zijn om in deze fase van belangenbehartiging succesvol te zijn en hoe de beschikbaarheid van deze hulpbronnen afhangt van de binnenlandse institutionele context. Het onderzoek is ge- baseerd op een studie naar de Nederlandse pogingen tot het beïnvloeden van het voor- stel voor de ‘Regulation for the Registra- tion, a “Messianic” subversion Evaluation, Authorization and Re- striction of “the stateChemical Substances’ (REACH) in de periode 2000-2003. Dit artikel onderscheidt drie hulpbron- nen die tijdens de beleidsvoorbereiding door de Commissie van bijzonder belang zijn: – wetenschappelijke kennis; – ervaringskennis, d.w.z. kennis over de beleidspraktijk, mogelijke implemen- tatieproblemen, enz.” 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 ; deze xxxxxx xxx afkomstig zijn van (nationale) overhe- den 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 direct van de doelgroep van het beleid; – draagvlak (born in 1923legitimiteit), 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 Ideenhet bijzon- der het draagvlak bij de doelgroep van het beleid.” 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.

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. Video Article Characterization of In Vitro Differentiation of Human Primary Keratinocytes by RNA-Seq Analysis 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

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 . Routledge Critical Studies in Public 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 pointNew Public Governance, 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 isThird Sector, and so on) and on Co-Production. : Routledge, . p 188 xxxx://xxxx.xxxxxx.xxx/id/10545645?ppg=188 . Routledge Critical Studies in Public Management : New Public Governance, 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 inheritanceThird Sector, and therefore accepted only Co-Production. : Routledge, . p 189 xxxx://xxxx.xxxxxx.xxx/id/10545645?ppg=189 . Routledge Critical Studies in Public Management : New Public Governance, 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 LawsThird Sector, and the sole affirmation of the SaviorCo-GodProduction. : Routledge, . p 190 xxxx://xxxx.xxxxxx.xxx/id/10545645?ppg=190 . Routledge Critical Studies in Public Management : New Public Governance, the Father of the Messiah. The believers hope for liberation from this evil world, its political and religious orderThird Sector, and its worldly wisdomCo-Production. If we take away : Routledge, . p 191 xxxx://xxxx.xxxxxx.xxx/id/10545645?ppg=191 . Routledge Critical Studies in Public Management : New Public Governance, 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 ruptureThird Sector, and to move Co-Production. : Routledge, . p 192 xxxx://xxxx.xxxxxx.xxx/id/10545645?ppg=192 . Routledge Critical Studies in the direction of a new and better world. Xxxxxx chose the following title for his lecturesPublic Management : “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 translationNew Public Governance, the second page number refers to the trans- lation Third Sector, and the first one to the originalCo-Production. The : Routledge, . p 193 xxxx://xxxx.xxxxxx.xxx/id/10545645?ppg=193 . Routledge Critical Studies in Public 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 ThusNew Public Governance, the question that arises isThird Sector, and Co-Production. : 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 revoltsRoutledge, . 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 theologicalp 194 xxxx://xxxx.xxxxxx.xxx/id/10545645?ppg=194 . This point will lead us finally to a short reflection on the “Gnostic temptation” that lies hidden Routledge Critical Studies in the problematic. Before elaborating on these questions, let me first summarize the main point. For TaubesPublic Management : New Public Governance, the current meaning of Xxxx concerns the fate of the Jews Third Sector, and Co-Production. : Routledge, . p 195 xxxx://xxxx.xxxxxx.xxx/id/10545645?ppg=195 . Routledge Critical Studies in European history, that is, in Christian history. The revelation of Xxxxxx can be seen to have the following consequencePublic Management : 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 SoNew Public Governance, the phrase “enemies of God” is a genuinely political oneThird Sector, and Co-Production. Xxxxxxx is : Routledge, . p 196 xxxx://xxxx.xxxxxx.xxx/id/10545645?ppg=196 . Routledge Critical Studies in Public Management : New Public Governance, the Xxxxxxxxx xxxxxx- xxxx who proposed a sharp distinction between Third Sector, and Co-Production. : Routledge, . p 197 xxxx://xxxx.xxxxxx.xxx/id/10545645?ppg=197 . Routledge Critical Studies in Public Management : New Public Governance, the Jews Third Sector, and Co-Production. : Routledge, . p 198 xxxx://xxxx.xxxxxx.xxx/id/10545645?ppg=198 . Routledge Critical Studies in Public Management : New Public Governance, the followers of XxxxxxThird Sector, between and Co-Production. : Routledge, . p 199 xxxx://xxxx.xxxxxx.xxx/id/10545645?ppg=199 . Routledge Critical Studies in Public Management : New Public Governance, the first Third Sector, and Co-Production. : Routledge, . p 200 xxxx://xxxx.xxxxxx.xxx/id/10545645?ppg=200 . Routledge Critical Studies in Public Management : New Public Governance, the second covenantThird Sector, between and Co-Production. : Routledge, . p 201 xxxx://xxxx.xxxxxx.xxx/id/10545645?ppg=201 . Routledge Critical Studies in Public Management : New Public Governance, the CreatorThird Sector, and Co-God of Production. : Routledge, . p 202 xxxx://xxxx.xxxxxx.xxx/id/10545645?ppg=202 . Routledge Critical Studies in Public Management : New Public Governance, the Torah Third Sector, and Co-Production. : Routledge, . p 203 xxxx://xxxx.xxxxxx.xxx/id/10545645?ppg=203 . Routledge Critical Studies in Public Management : New Public Governance, the SaviorThird Sector, and Co-God of Production. : Routledge, . p 204 xxxx://xxxx.xxxxxx.xxx/id/10545645?ppg=204 . Routledge Critical Studies in Public Management : New Public Governance, the Third Sector, and Co-Production. : Routledge, . p 205 xxxx://xxxx.xxxxxx.xxx/id/10545645?ppg=205 . Routledge Critical Studies in Public Management : New TestamentPublic Governance, the Third Sector, and Co-Production. The revival of Marcionism within liberal currents : Routledge, . p 206 xxxx://xxxx.xxxxxx.xxx/id/10545645?ppg=206 . Routledge Critical Studies in Protestantism Public Management : New Public Governance, the Third Sector, and Co-Production. : Routledge, . p 207 xxxx://xxxx.xxxxxx.xxx/id/10545645?ppg=207 . Routledge Critical Studies in Public Management : New Public Governance, the nineteenth Third Sector, and early twentieth centuryCo-Production. : Routledge, which claimed that we can do without this authoritarian God of . p 208 xxxx://xxxx.xxxxxx.xxx/id/10545645?ppg=208 . Routledge Critical Studies in Public Management : New Public Governance, the Old TestamentThird Sector, signifies for Taubes and Co-Production. : Routledge, . p 209 xxxx://xxxx.xxxxxx.xxx/id/10545645?ppg=209 . Routledge Critical Studies in Public Management : New Public Governance, the cultural climate in which antiThird Sector, and Co-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 TheologyProduction.

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. REVIEWS Encoding information into polymers Xxxxxx X. X. X. Rutten1, Xxxxx X. Xxxxxxxxxx0, Xxxxxxxx The Management X. X. X. Elemans1 and Xxxxxxx X. X. Xxxxx 1* Abstract | Defined-sequence polymers have great potential as durable and high-density data-storage media. DNA already fulfils this role in nature, using the sequence of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology Abstract: Is it justified its four nucleobases 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 store genetic information. Synthetic DNA can be used 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 isstore binary codes, 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 both more durable and can store information at a much higher density than conventional silicon-based storage systems. Other defined-sequence synthetic polymers have properties 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 ismake them even more suitable for data storage, at least for Taubesin principle, derived from Xxxxxxx’x famous or notorious essay en- titled “Politische Theologie,” which was published in 1922.⁴ Thus, the question assuming 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 historycomplete control over their composition, that is, in Christian history. The revelation of Xxxxxx their monomer sequence, can be seen achieved. This Review addresses the current status of data storage in DNA, proteins and synthetic polymers, with the objective to have overcome the following consequence: Jews become the enemies problems 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 Theologycurrent data storage technology.

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. This article was downloaded by: [Radboud Universiteit Nijmegen] On: 19 November 2013, At: 04:33 Publisher: Routledge Informa Ltd Registered in England and Wales Registered Number: 1072954 Registered office: Mortimer House, 00-00 Xxxxxxxx Xxxxxx, Xxxxxx X0X 0XX, XX Journal of Urban Design Publication details, including instructions for authors and subscription information: xxxx://xxx.xxxxxxxxxxx.xxx/loi/cjud20 Challenging the ‘End of Public Space’: A Comparative Analysis of Publicness in British and Dutch Urban Spaces Xxxxxxx Xxxxxxxxxx a & Xxxxxx Xxx Xxxxx Xxxxxxxx b a Centre for Urban Studies, University of Amsterdam , Amsterdam , The Management Netherlands b Nijmegen School of DistinctionsManagement, Radboud University Nijmegen , Nijmegen , The Netherlands Published online: 14 Jun 2013. To cite this article: Xxxxxxx Xxxxxxxxxx & Xxxxxx Xxx Xxxxx (2013) Challenging the ‘End of Public Space’: A Comparative Analysis of Publicness in British and Dutch Urban Spaces, Journal of Urban Design, 18:3, 429-448, DOI: 10.1080/13574809.2013.800451 To link to this article: xxxx://xx.xxx.xxx/10.1080/13574809.2013.800451 PLEASE SCROLL DOWN FOR ARTICLE Xxxxxx on Xxxx’s Political Theology Abstract: Is it justified & Xxxxxxx makes every effort to depict Xxxx’s letters as an example 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 Content. This article may be taken used for research, teaching, and 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 use can be found at xxxx://xxx.xxxxxxxxxxx.xxx/page/terms- and-conditions Journal of Urban Design, 2013 Vol. 18, No. 3, 429–448, xxxx://xx.xxx.xxx/10.1080/13574809.2013.800451 Challenging the ‘End of Public Space’: A Comparative Analysis of Publicness in British and Dutch Urban Spaces XXXXXXX XXXXXXXXXX* & XXXXXX XXX XXXXX** Downloaded by [Radboud Universiteit Nijmegen] at 04:33 19 November 2013 *Centre for Urban Studies, University of Amsterdam, Amsterdam, The Netherlands; **Nijmegen School of Management, Radboud University Nijmegen, Nijmegen, The Netherlands Abstract The increasing involvement of the private sector in the sense Roman intellectuals already used design and management of urban public space has prompted some critical scholars to predict the term ‘end of public space’. This study reassesses the implications of private sector involvement through a comparative analysis of British and Dutch urban spaces, based on a threefold critique of the existing literature on the privatization of public space. The analysis is governed by a new model of pseudo-public space that consists of four dimensions of ‘publicness’: ownership, management, accessibility and inclusiveness (state cultOMAI). The findings suggest that, while there are significant differences between the British and the Dutch cases, neither context supports the notion of a possible ‘end of public space’ in any literal sense. Introduction Urban public spaces, such as squares, streets, plazas and parks, have been the subject of considerable debate over the last two decades. Some critical urban scholars have argued that public space is under threat (Xxxxxx 1992; Xxxxxxxx 1995, 2003; Xxxxxxxx 2001; Xxxxx 2006; Madden 2010). They paint a rather bleak picture of modern urban life, one that is characterized by social exclusion, sanitized consumerism and restrictive security measures. In his critique of American urbanism, Xxxxxx (1992) even spoke in terms of the ‘end of public space’ when he compared the contemporary American urban landscape to Disneyland: a place that provides regulated pleasure for its target group, but at the same time a soulless place which is stripped of its sting, cleaned of undesirables, heavily controlled and, ultimately, a place that proves to be an illusion. Recently, some popular media, such as Britain’s The Guardian (2012), but have also raised concerns about “new outdoor spaces [that] favour business over community”. If we are convinced by this depiction of contemporary public space, an important question is why its nature is changing. One of the main reasons the literature points to is the increasing involvement of the private sector; in another directionother words the ‘privatization’ of public space (Loukaitou-Xxxxxxx 1993; Xxxxxxxx 2001; Xxxx 2004; Xxxxx 2006; see also London Assembly 2011). Local authorities have Correspondence Address: Xxxxxx Xxx Xxxxx, Nijmegen School of Management, Radboud University Nijmegen, PO Box 0000, 0000 XX, Xxxxxxxx, Xxx Xxxxxxxxxxx. Email: x.xxxxxxxx@xx.xx.xx q 2013 Xxxxxx & Xxxxxxx Downloaded by [Radboud Universiteit Nijmegen] at 04:33 19 November 2013 traditionally been responsible for managing the public spaces of city centres. However, they are increasingly unable and unwilling to bear the sole responsibility of the provision of public goods. They are unable because confronted with decentralization, deindustrialization, rising structural unemployment and a “Messianic” subversion shrinking fiscal capacity of “the state.” The author ends his paper , their financial abilities to invest in public space are limited (XxxXxxx 2002; De Magalha˜es 2010). They are unwilling because the increasingly ‘entrepreneurial’ local authorities realize they need to cooperate with a comment the private sector in order to not just offer public goods, but to create spectacular, well-designed public spaces that help to attract higher-income residents, tourists, investments and businesses to the city (Xxxxxxxxxx 2003). Handing over responsibility for providing public space to the private sector would thus save government expenses on what Xxxxxx called the “Gnostic temptation” hidden in this reversed political theology. Some people do have a life after they die. Unfortunatelyone hand, they do not have any- thing and lead to say about their own fate in this afterlife. Their fate more spectacular and identity well-maintained spaces on the other hand, following the argument that it is more efficient to put the production of goods and services in the hands of those that tell the market (Xxxxxxx 2006). An ever-growing number of urban parks, plazas and retell stories about those that walked the earth shopping centres worldwide are now both owned and left traces of their existence managed by for-profit enterprises. The crucial point here is that, while these spaces may look like public spaces on first sight, they are always managed and above allcontrolled with private interests in mind, their actions. These stories have a life of their own. Of course, those that tell these stories or write them down and 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 therefore 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 Godtruly public. As Xxxxxx makes explicit Xxxxxxxx stated: There is a presumption of ‘publicness’ in these pseudopublic spaces. But in reality they are in the second part of his lec- tures (“Effects. Xxxx private realm Access to and Modernity: Transfigurations use of the Messianic”space is only a privilege, not a right Any expectation that such spaces are open to all is fanciful at best. (Banerjee 2001, 12), 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.

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. INT J TUBERC LUNG DIS 22(9):1088–1094 Q 2018 The Union xxxx://xx.xxx.xxx/10.5588/ijtld.17.0827 Computer-assisted chest radiography reading for tuberculosis screening in people living with diabetes mellitus X. X. Xxxxxxxxxxxxxx,*† X. Xxxxxxx,‡§ X. Xxxxx,* X. Xxxxxxxxxx,* X. Xxxxxx,* N. N. M. Soetedjo,¶ X. Xxxxxxx,*† X. Xxxxxxxxx,# X. xxx Xxxxxxxx,# X. X. Xxxxxxxx,** X. xxx Xxxxxx,# X. Xxxxxxxxxxx,*¶ P. C. Xxxx†† *Infectious Disease Research Centre, and †Department of Biomedical Sciences, Faculty of Medicine Universitas Padjadjaran, Bandung, Indonesia; ‡London School of Hygiene & Tropical Medicine, London, UK; §National and Supranational Reference Laboratory, Research Centre Borstel, Germany; ¶Department of Internal Medicine, Faculty of Medicine Universitas Padjadjaran, Xxxxx Xxxxxxxx Xxxxxxx General Hospital, Bandung, Indonesia; #Radboud University Nijmegen Medical Centre, Nijmegen, The Management Netherlands; **Department of DistinctionsRadiology, Faculty of Medicine Universitas Padjadjaran, Xxxxx Xxxxxxx General Hospital, Bandung, Indonesia; ††Centre for International Health, University of Otago, Dunedin, New Zealand SU MMA R Y B A C K GR O UND: Xxxxx Xxxxxx on Xxxx’s Political Theology AbstractDiabetes mellitus is a significant risk factor for tuberculosis (TB). We evaluated the perfor- xxxxx of computer-aided detection for tuberculosis (CAD4TB) in people living with diabetes mellitus (PLWD) in Indonesia. METH O D S: Is it justified to depict Xxxx’s letters as an example of political theology, as Xxxxxx did PLWD underwent symptom screening and chest X-ray (CXR); sputum was examined in his Heidelberg lectures on Romans in 1987? The justification lies in the fact that those with positive symptoms and/or CXR. Digital CXRs were scored using CAD4TB and analysed retrospectively using clinical and microbiological diagnosis as a founder reference. The area under the receiver operator curve (AUC) of non-Jewish “Christian” communities Xxxx CAD4TB scores was determined, and an optimal threshold score established. Agreement between CAD4TB and the radiologist’s reading was determined. R ESU LTS: Among 34ł included PLWD, seven (2.0%) had microbiologically confirmed and two (0.ł%) had clinically diagnosed TB. The highest agreement of CAD4TB with radiologist reading was achieved using a threshold score of 70 (j ¼ 0.41, P , 0.001). The AUC for CAD4TB was 0.89 (95%CI 0.73–1.00). A threshold score of ł5 for CAD4TB resulted in a sensitivity, specificity, positive predictive value and negative pre- dictive value of respectively 88.9% (95%CI 51.8–99.7), 88.5% (95%CI 84.ł–91.7), 17.0% (95%CI 7.ł–30.8) and 99.ł% (95%CI 98.2–100). With this threshold, 48 (13.9%) individuals needed microbiological examina- tion and no microbiologically confirmed cases were missed. C O N C L U SI O N S: CAD4TB has to act potential as a politiciantriage tool for TB screening in PLWD, thereby significantly reducing the need for microbiological examination. But he was KEY W O R D S : CAD4TB v 5; triage tool; Indonesia IT HAS LONG BEEN RECOGNISED that people living with diabetes mellitus (PLWD) are dispropor- tionally affected by tuberculosis (TB).1 Compared with people without diabetes mellitus (DM), PLWD have an increased risk of Mycobacterium tuberculosis infection,2 at least a politician two-fold higher risk of develop- ing TB,3–6 and experience worse outcomes once diagnosed with TB.7 In 2015, there were approxi- mately 10.4 million new TB cases and 1.4 million deaths caused by TB worldwide.8 The six countries with the highest number of incident TB cases in 2015 were India, Indonesia, China, Nigeria, Pakistan and South Africa. Of these, Indonesia accounted for 10% of global cases, with an estimated 1 020 000 new TB cases in 2015.8 Approximately 9.5% of all TB cases in Indonesia in 2010 were attributable to DM, and this percentage is estimated to increase to 14% by 2030.9 The International Diabetes Federation pre- dicts that global DM prevalence will increase from 7% (415 million) in 2015 to 10% (642 million) by 2040.10,11 Indonesia has the seventh highest DM prevalence rate worldwide, with 10 million (6.2%) PLWD in 2015; this prevalence has been estimated to increase to 16.2 million people by 2040.10 To address the double burden of TB and DM and the absence of international guidelines, the World Health Organization (WHO) and the International Union Against Tuberculosis and Lung Disease devel- oped a collaborative framework setting out the principles for bidirectional screening and integrated management.12 Studies on how best to screen for TB in PLWD have mainly focused on symptom screening and chest radiography (CXR).13,14 Novel technolo- xxxx such as the Xpertw MTB/RIF assay (Cepheid, Correspondence to: Raspati C Xxxxxxxxxxxxxx, Faculty of Medicine, Universitas Padjadjaran, Bandung, Indonesia. e-mail: x.x.xxxxxxxxxxxxxx@xxxxx.xx.xx Article submitted 29 November 2017. Final version accepted 21 April 2018. Sunnyvale, CA, USA) and computer-assisted radiog- raphy have not been employed.15,16 Computer-aided detection for TB (CAD4TB) is a software system developed for the automated detec- tion of pulmonary TB (PTB).17 It quantifies various imaging characteristics of a special kind, one who pretended CXR to be called by God (or Xxxxxx) compute a score from 0 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 100: higher scores indicate more abnor- malities and non-Jews, between followers greater likelihood of Xxxxxx and those who stick to the world as PTB.17 Initial studies of CAD4TB have shown encouraging perfor- xxxxx characteristics,18–25 although 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 nonpre-orthodox Jewish thought as he also is to non-conformist specified threshold scores are needed for different patient groups 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 settings.26 We conducted the first attempt, performance evaluation of CAD4TB 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 Indonesia and the first one among PLWD, focusing on CAD4TB as a possible triage test in the screening algorithm of TB among PLWD. METHODS Setting and study participants From December 2013 to February 2015, PLWD aged 718 years accessing DM care were offered TB screening and were recruited consecutively from the originalendocrine out-patient clinic at Hasan Sadikin General Hospital, Bandung, Indonesia, and 25 of 73 commu- nity health centres (CHC) in Bandung. The Management of Distinctions: Xxxxx Xxxxxx on Xxxx’s Political Theology 253 to 25 CHCs were selected because they were 1) among 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 CHCs with the 1968 student revolts. Is this reference to Xxxxxxx justified if we want to tell the story highest number of Xxxx?I will show that the confron- tation between Xxxxxxx TB cases, and Xxxxxx rests on the idea of the intensification of 2) had 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 chronic disease prevention programme in which antiPLWD and hypertension received routine examina- tions, medications and education. Participants who underwent digital CXR with available Digital Imag- ing and Communication in Medicine (DICOM) files were included in this study. Procedures A questionnaire was administered to collect sociode- mographic and clinical data. Clinical data included symptoms suggestive of TB and past medical history of TB and DM. Human immunodeficiency virus (HIV) testing was not routinely performed, as HIV prevalence in adults aged 15–49 years in Indonesia is 0.4% and PLWD are not considered a high HIV risk population.27 CXRs were obtained from all partici- pants and were read within 48 h by a specialist radiologist (certified by the Indonesian board) and classified as: normal, possible TB, probable TB, and abnormal, non-Judaism TB-related. All PLWD with cough .2 weeks or CXR classified as possible or probable TB were asked to submit two (spot and antimorning) sputum samples. Sputum samples were investigated using Xxxxx-Semitism could develop.⁶ Xxxxxx’s distrust Xxxxxxx staining and liquid culture for M. tuberculosis using the microscopic observation drug susceptibility assay. All results were entered into a database using Research Electronic Data Capture (REDCap; Vanderbilt University, Nashville, TN, USA).28 Digital CXRs available were scored retro- spectively using CAD4TB v5 (Delft Imaging Systems, Veenendaal, The Netherlands), with scores from 0 to 100 (0 being completely normal and 100 very suggestive 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 TheologyTB).

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

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 View Article Online View Journal | View Issue 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 a Institut für Chemie und Biochemie, Freie Universität Berlin, Xxxxxxxxxxx 0, 00000 Xxxxxx, Xxxxxxx. E-mail: xxxx.xxxxxx@xx-xxxxxx.xx, xxxx@xxxxxx.xx-xxxxxx.xx 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-

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 Hyperconjugation International Edition: DOI: 10.1002/anie.201609437 German Edition: DOI: 10.1002/ange.201609437 Low-Frequency CH Stretch Vibrations of Distinctions: Xxxxx Free Alkoxide Ions Xxx Xxxxxx, Xxxx Xxxxxx, and Xxxxxx on Xxxx’s Political Theology Xxxxxxx Xxxxxx* Abstract: Is it justified CH stretches in hydrocarbon cations often shift to depict Xxxx’s letters as an example of political theologylower frequencies relative to neutral molecules, 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, because they do not have any- thing sufficient electrons to say about their own fate give every bond an electron pair. A parallel effect in this afterlifenegatively charged species has not been previously observed. Their fate Here we show that XX xxxx weakening occurs in alkoxide anions as a consequence of hyperconjuga- tion. The reasoning differs somewhat from the case of positively charged ions, but the net effect is the same: to lower CH stretching frequencies by hundreds of wavenumbers. Many introductory texts begin the discussion of molecular vibrations by treating the elongation and identity is contraction of CH bonds. CH stretches tend to couple to only a slight extent with : motions of other atoms besides carbon and hydrogen, and few other vibrations overlap the CH stretch region. Because nitrogen and oxygen bind more strongly to hydrogen than does carbon (and other elements bind more loosely), the low mass of hydrogen causes excitation of CH stretches to occupy a distinctive domain of the electromagnetic spectrum, 3040 cm@1 11 % for an uncharged molecule. Here we describe experiments, which demonstrate that adding electric charge (in anions) has the hands same effect as removing electron density (in cations): to lower CH stretching frequencies by hundreds of those wavenumbers. Removing electron density diminishes bond strengths. CH stretches occur at lower frequencies in positively charged ions such as protonated methane,[1] protonated ethylene,[2] pro- tonated acetylene,[3] or the radical cations of hydrocarbons, alcohols, and ethers.[4] For instance, in gaseous CH5+, whose lowest CH stretch occurs near 2500 cm@1,8 valence electrons have to form 5 bonds, if all bonds become equivalent. In these cations fewer than 2 electrons are available for each bond, rendering CH bonds weaker than in neutrals. We present data to reveal that tell and retell stories about those that walked in isolated, negatively charged alkoxide ions 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 charged oxygen tends to do justice donate electron density to the person they talk about. Neverthelessadjacent carbon to form a partial C=O linkage, even this kind of stories differ from each other and may even become quite con- flicting. After this introduction, it must be clear causing that I am not going carbon atomQs bond 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 hydrogen 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 tooweaken. The ambivalence net result of founding new communities of faith increased electron density in Xxxxxx is connected to anions lowers the first attempt, a-CH stretch fundamentals in the second centurythese cases, 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 extent comparable 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.the

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. ARTICLES xxxxx://xxx.xxx/10.1038/s41588-017-0006-7 Mutations in SELENBP1, encoding a novel human methanethiol oxidase, cause extraoral halitosis Xxxxx Xxx0, X. Xxxxx Xxxxxxx 2, Xxxxxx Xxxxxxxxx0, Xxxxx X. Xxxxxx0,5, Xxx X. Xxxxxxx0, Arjan P. M. xx Xxxxxxx0, Xxxx X. Xxxxx 7, Xxxxx X. Xxxxxx0, Xxxxxxx xxx xxx Xxxxxx0,9, Xxxxxx Xxxxx00, Xxxxx Xxxxxxx00, Marijn Oude Elberink2, Xxxxxxxxx Xxxxxxxx 6, Xxxxxxx X. Xxxxxxxxx 2,9, Xxxx Xxxxxx Xxxx00, X. Xxxxxxx Xxxxxx00, Xxxxxxx Xxxxxxx00, Xxxxx Xxxxxxxxx00, X. Xxxxxx Xxxxxxxx00, Xxxx X. X. Op den Camp 1 and Xxx X. Xxxxxx 2* Selenium-binding protein 1 (SELENBP1) has been associated with several cancers, although its exact role is unknown. We show that SELENBP1 is a methanethiol oxidase (MTO), related to the MTO in methylotrophic bacteria, that converts methanethiol to H2O2, formaldehyde, and H2S, an activity not previously known to exist in humans. We identified mutations in SELENBP1 in five patients with cabbage-like breath odor. The Management malodor was attributable to high levels of Distinctions: Xxxxx Xxxxxx methanethiol and dimethylsulfide, the main odorous compounds in their breath. Elevated urinary excretion of dimethylsulfoxide was associated with MTO deficiency. Patient fibroblasts had low SELENBP1 protein levels and were deficient in MTO enzymatic activity; these effects were reversed by lentivirus-mediated expression of wild-type SELENBP1. Selenbp1-knockout mice showed biochemical characteristics similar to those in humans. Our data reveal a potentially frequent inborn error of metabolism that results from MTO deficiency and leads to a malodor syndrome. T he volatile sulfur-containing compounds hydrogen sulfide (H2S), methanethiol (MT, CH3-SH) and dimethylsulfide (DMS, CH3-S-CH3) have been identified as the main con- tributors to halitosis or bad breath1. The origin of halitosis can be intra- or extraoral2–4. Intraoral halitosis, the most common form, is usually caused by methanethiol and H2S produced by Gram- negative bacteria located on Xxxx’s Political Theology Abstract: Is it justified to depict Xxxx’s letters as the dorsum of the tongue or in gingi- val and periodontal crevices. Extraoral halitosis has an example estimated prevalence of political theology, as Xxxxxx did in his Heidelberg lectures on Romans in 1987? The justification lies 0.5–3% in the fact that as a founder of non-Jewish “Christian” communities Xxxx has general population2, and its origin is not completely understood. Extraoral bad breath can be caused by conditions affecting the nose, sinuses, tonsils, and esophagus, but in some individuals, the extraoral halitosis is bloodborne3. In blood- borne halitosis, malodorant compounds, most commonly DMS, are carried to act as a politicianthe lungs, where they enter the breath3. But he was a politician of a special kind, one who pretended The DMS con- centrations in oral and nasal breath have been found to be called sixfold higher in people with extraoral halitosis than in controls2. The cause of elevated DMS levels in these individuals is unknown. DMS is produced from methanethiol through methylation. Both DMS and methanethiol result from the complex microbiome and mammalian co-metabolism of volatile sulfur compounds5,6 (Fig. 1). Under phys- iological conditions, methanethiol has three sources in the human body7,8: synthesis from sulfur-containing amino acids by God intestinal bacteria; synthesis in intestinal cells through methylation of H2S by thiol S-methyltransferase; and synthesis from methionine through the transamination pathway in human endogenous metabolism. Under pathological conditions, increased levels of DMS can lead to high concentrations of dimethylsulfoxide (or XxxxxxDMSO) and dimethyl- sulfone (DMSO2)9. The enzymes involved in these conversions are largely unknown, and gut bacteria are also thought 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 contribute to the world conversion process5,6. Interestingly, people with cancer pro- duce methanethiol and DMS as it isprominent volatile organic com- pounds10,11. DMS is produced in substantial amounts by lung and liver cancer cell lines10,12 and has been found in lung tumor tissue13. A methanethiol oxidase (MTO) has been purified from the Hyphomicrobium strain VS14,15. This enzyme has 26% similarity at the amino acid level to human SELENBP1, a protein that can bind selenium but whose function is unknown16–18. Low expression of the human gene has been found in several tumors, and so ona tumor- suppressor function has been suggested for this gene19–21. We hypoth- esized that mutations in SELENBP1 might cause extraoral halitosis. Through studying five patients with extraoral halitosis caused by elevated levels of DMS in the blood, we identified SELENBP1 as the human MTO catalyzing the conversion of methanethiol into formaldehyde, H2S, and hydrogen peroxide (H2O2). Mutations in SELENBP1 cause extraoral halitosis and define a novel inborn error of metabolism. 1Department of Microbiology, IWWR, Faculty of Science, Radboud University, Nijmegen, The Netherlands. 2Translational Metabolic Laboratory, Department of Laboratory Medicine, Radboud University Nijmegen Medical Centre (RUNMC), Nijmegen, The Netherlands. 3Department of Internal Medicine, RUNMC, Nijmegen, The Netherlands. 4Center for Dentistry and Oral Hygiene, University Medical Center Groningen, University of Groningen, Groningen, The Netherlands. 5Clinic for Periodontology, Amsterdam, The Netherlands. 6Department of Human Genetics, RUNMC, Nijmegen, The Netherlands. 7Department of Surgery, School of Medicine, and Mouse Biology Program, University of California, Xxxxx, Davis, CA, USA. 8Mouse Biology Program, University of California, Xxxxx, Davis, CA, USA. 9Department of Pediatrics, RUNMC, Nijmegen, The Netherlands. 10Klinik für Kinder und Jugendmedizin, Universitätsklinikum Münster, Münster, Germany. 11Bioanalytics and Biochemistry, Department of Natural Sciences, Bonn-Xxxxx- Xxxx University of Applied Sciences, Rheinbach, Germany. 12Department of Pediatrics and Adolescent Medicine, University Hospital Freiburg, Freiburg, Germany. 13School of Life Sciences, University of Warwick, Coventry, UK. 14Centre for Molecular and Biomolecular Informatics, RUNMC, Nijmegen, The Netherlands. 15Metabolic Unit–Pediatric Department, Hospital de Dona Estefânia, CHLC, Lisbon, Portugal. Xxxxx Xxx and X. Xxxxx Xxxxxxx contributed equally to this work. Huub X. X. Op den Camp and Xxx X. Xxxxxx jointly directed this work. *e-mail: xxx.xxxxxx@xxxxxxxxxx.xx 120 NATURE GENETICS | VOL 50 | JANUARY 2018 | 120–129 | xxx.xxxxxx.xxx/xxxxxxxxxxxxxx NATURE GENETICS ARTICLES H2O2 HS CH3 Methanethiol (MT) CH2O Bacterial flora Methionine catabolism S H3C CH3 MTO Dimethyl sulfide (DMS) H2S O S Dietary sources H3C CH3 Dimethyl sulfoxide (DMSO) H3C CH3 O S O Dimethyl sulfone (DMSO2) affected individuals in the Dutch family are from a nonconsanguin- eous marriage, and on the impact of his theology on these distinctions. This impact relates to the intensification of distinctionsmalodor was their only clinical symptom. The extreme consequence mother of this is the distinction between friend CII-1 and enemyCII-2 had some complaints of halitosis. This possible consequence connects Xxxxxx’s reflections with Xxxx Xxxxxxx’x use The parents of the term “political theology.” It turns out that Xxxx’s political theology cannot be taken other affected individuals were consanguineous. The affected female in family A had malodor as the only symptom, whereas her brother had a broader spectrum of clinical symptoms with neurological features. The Portuguese affected individual also had neurological sequelae. Breath and body-fluid analyses. For breath and body-fluid analy- ses, we used complementary methods (NMR spectroscopy and gas chromatography) (Table 1). Because of the malodorous body fluid, Hydrogen Formaldehyde Hydrogen NMR spectroscopy was requested for the index patients in the sense Roman intellectuals already used three peroxide sulfide families. NMR showed the term presence of elevated concentrations of HS CH3 + Methanethiol H2O Water + O2 Oxygen MTO CH2O + Formaldehyde H2S + Hydrogen sulfide H2O2 Hydrogen peroxide DMSO and DMSO2 in the body fluids (state cultFig. 2b,c), but points in another direction, a “Messianic” subversion of “the state.” The author ends his paper . Using gas chromatography 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. Unfortunatelysulfur-specific detector, they do not have any- thing to say about their own fate in this afterlife. Their fate and identity is in the hands we detected high concentrations of those that tell and retell stories about those that walked the earth and left traces of their existence and above allan additional sulfur-containing compound, 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 attemptDMS, in the second centuryaffected individuals (Table 1b). Elevated‌ Fig. 1 | Sulfur metabolism. Diet, bacterial metabolism, and endogenous metabolism contribute to establish an orthodox Christian Churchthe levels of MT, DMS, DMSO, DMSO2, and catabolites in the body. The main conversion of MT to H2O2, formaldehyde, and H2S by the enzyme MTO is deficient in the patients (indicated by X). Bottom, MTO reaction. All underlined metabolites were confirmed in our assay. Results‌ Patients with extraoral halitosis. We studied five affected individ- uals from three unrelated families with extraoral halitosis causing a cabbage-like breath odor (Fig. 2a). The affected individuals had high levels of DMS in their oral and nasal breath. Known causes, such as intake of DMS-containing food, use of sulfur-containing medication, lower-gastrointestinal problems, and known metabolic defects, such as methionine adenosyltransferase deficiency and tyrosinemia, were excluded. Family A is a German family of Turkish origin and has two affected children (AII-2 and AII-3); family B is Portuguese and has one affected child (BII-2); and family C is Dutch and has two affected children (CII-1 and CII-2). The unifying clini- cal feature across families was the pungent breath malodor. Other clinical signs and symptoms of the affected individuals differed considerably (full description in Supplementary Note). The two blood DMS concentrations have been described in people with extraoral halitosis3,4. Elevated concentrations of DMSO2, an attempt greatly inspired by Xxxx’s interventionsoxida- tion product of DMS, have been observed in the blood of individu- als with methionine adenosyltransferase deficiency9. This at- tempt was made by DMSO2 also occurs in cerebrospinal fluid after intake of DMSO2 as a Gnostic “heretic,” Xxxxxxxdietary sup- xxxxxxx00. Additional investigation of breath samples from AII-3 and CII-2 identified elevated levels of a fourth sulfur-containing compound, 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 foundationmethanethiol. The formula methanethiol concentration in the breath of these patients was ten times higher than the highest values in control individuals and unaffected family members. Specialized dental clinics may use portable gas chromatography to detect this break specific form of halitosis (breath analysis of CII-2 in Supplementary Fig. 1). We detected elevated methanethiol levels in the urine in some of our patient samples. Because methanethiol is highly volatile and reactive, reproducible quantification of urinary methanethiol was not possible. Patient BII-2 was treated for 5 d with Israel is the rejection antibiotic metronida- zole (500 mg oral; three times per day), after which the concentra- tion of DMS in the Creator-God breath decreased to just above the detection limit. DMS and methanethiol in the God urine decreased to 65% after 5 d of the Xxxxx’x Laws, and the sole affirmation metronidazole administration. After cessation of the Savior-Godtreatment, the Father of DMS levels in the Messiahbreath and urine returned to pretreatment values. 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 schemeIn patient AII-3, a mythology that constitutes one variety from the range of Gnos- tic world views, we can register something very familiar to the modern earmethionine-loading trial was performed. 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 worldFamily A I b DMSO2 Citric acid Creatinine Creatine DMSO 1 2 4 II 1 3 B I 2 II 1 2 5 Family Family C 1 2 I II 1 2 3.10 3.00 Creatinine Citric acid Creatine c 3.10 3.00 2.90 2.90 2.80 2.80 p.p.m. 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 Ibidp.p.m., 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.

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/s00330-014-3301-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.

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.xxxxxxxxxxxxx.xx COMMUNICATION xxx.XxxxxxxxxXxxxx.xxx Controlling Microsized Polymorphic Architectures with Distinct Linear and Nonlinear Optical Properties Xxxxxxxx Xx,* Xxxxxx Xxxxx, Xxxxxxxx Xxxxxxx, Xxxxxx Xxxx, Xxxxxx Xxxxxxx, Xxxxxx Xxxx, Xxxxxxx Xxxxxxx, Xxxxxxxx Xxxxxx, Xxxxxxxxx Xxxx, Xxxxxxx Xx, Xxxxxxx Xxx, Xxxxxxx Xx, Xxxx Xxxxxxxxx, Xxxx X. X. Xxxxxx, Xxxxxx X. Xxxxxxx, Xxxxx Xxxxxxxx The Management Xxxxxxx, Xxxxx Xxxxxxxx, Xxxx X. Xxxxx, and Xxxx Xxxxxx 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/

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. 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 these aims are still very much aligned with the actual mission of the current European Chemical Society is a founder tribute to the vision of nonour 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 way, the Bologna convention. Over the [a] Prof. F. P. J. T. Rutjes Institute for Molecules and Materials Radboud University Xxxxxxxxxxxxxx 000, 0000 XX Xxxxxxxx (Xxxxxxxxxxx) E-Jewish “Christian” communities mail: xxxxxx.xxxxxx@xx.xx [b] Xxxx. X. Goya CSIC, Instituto de Quimica Medica Xxxxx Xxxx has to act as a politicianxx la Cierva 3, 28006 Madrid (Spain) E-mail: xxxxx@xxx.xxxx.xx The ORCID identification numbers for the authors of this article can be found under: xxxxx://xxx.xxx/10.1002/chem.202002925. 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 Special Issue for the task to establish a new people8th EuChemS Chemistry Congress consisting of contributions from selected speakers and conveners. To clarify this pointview the com- plete issue, visit Issue 48. years, XXXX continued to promote European chemistry, intro- duced awards such as the FECS Lectures, and established inter- national collaborations amongst others leading to the founda- tion of the Federation of Asian Chemical Societies (FACS). In the following decades the political situation changed en- tirely, the author focuses European Community steadily grew and became a stronger political 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 Belgian Gazette on April 28, 2006. Over the way Xxxx manages distinctions (between Jews and non-Jewsyears, 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 governance 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 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.

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. Contents lists available at ScienceDirect Journal of Magnetism and Magnetic Materials journal homepage: xxx.xxxxxxxx.xxx/xxxxxx/xxxx JournalofMagnetismandMagneticMaterials467(2018)A1 Xxxx-Xxxx Xxxxx, a pioneer of ultrafast magnetism, passed away on May 2 2018 Xxxxxxxxx Xxxx-Xxxx Bigot died on May 2, 2018. He was a research director at the Centre National de la Recherche Scientifique (CNRS) in France. He was a pioneer of ultrafast magnetism. Xxxx-Xxxx Xxxxx Xxxxxxxx was born in 1956. He studied in Strasbourg, where he obtained his Master’s degree (1982), Ph.D. (1984) and habilitation (Doctorat d’Etat, 1987). From 1996 he was a research director at CNRS. Xxxxxxxxx Xxxx-Xxxx Bigot started his scientific career with theoretical and experimental investigations of nonlinear optical and ultrafast phe- nomena in semiconductors. The Management idea to apply experimental time-resolved techniques for studies of Distinctions: Xxxxx Xxxxxx on magnetic materials had opened up a new avenue in fundamental studies of magnetism. In 1996 Xxxx’s Political Theology Abstract: Is -Xxxx Xxxxx, Xxxx Xxxxxxxxxxx and their colleagues published the seminal discovery of ultra- fast laser-induced demagnetization of Ni (Phys. Rev. Lett., 76, 4250–4253 (1996)). Previously it justified was believed that spins can only weakly couple 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 due to the fact that in thermodynamic equilibrium the spin-orbit in- teraction is only a small relativistic correction to the electronic Hamiltonian. The observed laser-induced collapse of the Ni magnetization on a sub-pi- cosecond time-scale did challenge the fundamental understanding of mag- netism at that time. It was realized that using femtosecond laser pulses as stimuli, magnetization dynamics can be pushed into an unexplored counter- intuitive regime, beyond the conventional approximations of equilibrium thermodynamics. This work opened the field of ultrafast magnetism – a founder research area with a plethora of counter-intuitive experimental observations and many challenges for theory because even the language to describe ul- trafast magnetic phenomena was not available. Many quantities in mag- netism are still defined in terms of equilibrium thermodynamics. After 1996 an important aspect of the work of Xxxx-Xxxx Xxxxx was dedicated to the initial non-Jewish “Christian” communities Xxxx has to act as a politicianthermal regime during which the spins are strongly out of equilibrium (Phys. But he was a politician Rev. Lett., 89, 17401–17404 (2002)). He and his team subsequently demonstrated the importance of a special kind, one who pretended to be called by God time- dependent anisotropies (or Xxxxxxshape and magneto-crystalline) 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 process of launching a precessional spin motion (state cultPhys. Rev. Lett. 94, 237601 (2005); Chem. Phys. 318, 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 137 (born in 19232005), 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 last 15 years 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 group of Xxxx. Xxxxx continued to advance our understanding of the physics of ultrafast magnetism especially by contributing to the development of the theory of ultrafast magnetism. The three-temperature model em- ployed by Xxxxx in the first question is: can we read Xxxx publication is still the main model in this research domain. His team was also among the pioneers of using fem- tosecond time-resolved spectroscopic studies in a broad spectral range, ultrafast microscopy with sub-micron resolution and THz emission spectroscopy (APL 84, 3465 (2004)) as a po- litical thinker? well as ultrafast magneto- acoustics (PRL 2012, Scientific Reports 5, 8511 (2015)) as new tools to get better insight in the mechanisms of ultrafast magnetization dy- namics. Another major contribution was the study of the ultrafast dy- namics in ferromagnetic nanostructures, such as Co (PRL 97, 127401 (2006)) and CoPt nanoparticles (NanoLetters 12, 1189–1197 (2012)). The second question is: while it daring hypothesis of coherent photon-spin interaction suggested by xxxxx://xxx.xxx/10.1016/j.jmmm.2018.06.067 Availableonline13July2018 0304-8853 Bigot (PRB B 85, 180407(R) (2012)) 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 another example of recent groundbreaking contributions from the translation, team of Xxxx-Xxxx Xxxxx. Xxxxxxxxx Xxxx-Xxxx Bigot received two prizes from the second page number refers to French Physical Society by 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 turn of the confrontation they had concerning Xxxx—century: in 1987 (Brelot award) and 2000 (Xxxxx award) for his studies of ultrafast dynamical processes in condensed matter physics. In 2008 he received the silver medal of CNRS, and in 2009 an Advanced Grant from the European Research Council (ERC AdG). In 2011 he received special funding (Equipex UNION) from the National Research Agency (ANR) in France to develop a confronta- tion between a German lawyer who new research platform dedicated to “Ultrafast optics, nanophotonIcs, plasmonics”. In 2012 he became part the director of the Nazi regime initiative of excellence Labex NIE, also financed by the ANR, which gathers 40 researchers from three laboratories in Strasbourg (IPCMS, ISIS, ICS) around the topic “Nano-objects Interacting with their Environment”. Finally, in 2016, he received the Xxxx Xxxxxx award also from the French Physical Society in recognition for his seminal studies in diverse areas of solid state physics. In addition to his research contributions, Xxxx-Xxxx was known for his dedication to share his passion for science and a Jewish philosopher to educate future genera- tions of scientists. He stimulated young master’s students of Strasbourg University towards fundamental research in solid state physics during his teaching classes on “Light-Matter Interaction” and “Ultrafast Nonlinear Optics”. His door was always open for colleagues, postdocs or Ph.D. stu- dents who sympathized with had the 1968 student revoltsprivilege to learn from him. Is this reference to Xxxxxxx justified if we want to tell He also was the story of Xxxx?I will show that the confron- tation between Xxxxxxx and Xxxxxx rests on the idea main initiator of the intensification series of a distinction as Ultrafast Magnetism Conferences that biannually gathers 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 actors of the Jews in European historyfemto-magnetism community. Xxxxxx Xxxxx Université de Strasbourg and CNRS, that isIPCMS, in Christian history. The revelation of UMR 7504, Strasbourg, France 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 XxxxxxxXxxxx Radboud University, all distinctions in the political world finally merge into only one distinctionXxxxxxxxxxxxxx 000, that between friend and enemy.⁵ So0000 XX Xxxxxxxx, 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.The

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

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. Related Commentary, page 1386 Research article Cooperation between the transcription factors p63 and IRF6 is essential to prevent cleft palate in mice 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.

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 ª Springer Science+Business Media New York 2015 Published online: 8 May 2015 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.

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. Is Java Card Ready for Hash-Based Signatures? 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.

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. Breaking Ed25519 in WolfSSL Xxxxx Xxxxxxxx The Management of Distinctions: Xxxxxx0(✉), Xxxxx Xxxxxx on Xxxx’s Political Theology Abstract: Is it justified to depict Xxxx’s letters as an example of political theologyXxxxxx0, 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 Xxxxx Xxxxxxx0, 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 isXxxxxx0,3, and so on) and on the impact of his theology on these distinctions. This impact relates to the intensification of distinctions. Xxxxxxx Xxxxxxx0 1 Digital Security Group, Radboud University, Nijmegen, 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)Netherlands {x.xxxxxx,xxxxx,xxxx}@xx.xx.xx 2 Security Pattern, but points in another directionBrescia, 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. UnfortunatelyItaly x.xxxxxxx@xxxxxxxxxxxxxxx.xxx 3 STMicroelectronics, 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 allDiegem, their actions. These stories have a life of their own. Of courseBelgium 4 STMicroelectronics, those that tell these stories or write them down are often sincere in their attempt to do justice to the person they talk about. NeverthelessAgrate Brianza, 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.Italy xxxxxxx.xxxxxxx@xx.xxx

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.

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 theologyDat de beslispraktijk binnen de EU xxxxx nationale verschillen kent in de toepassing van de definities en toekenning van de status van vluchteling xxx wel subsidiair beschermde, 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 bevestigt dat de beschermingsbehoefte van deze twee groepen niet altijd even goed te onderscheiden is, and so on) and on the impact of his theology on these distinctionsin elk geval aan verschillende interpretaties onderhevig. This impact relates to the intensification of distinctionsHet duidelijkste voorbeeld daarvan is de behandeling van Syrische asielzoekers: alle EU lidstaten verlenen Syrische vluchtelingen bescherming vanwege de verwoestende oorlog in hun land, maar de grondslag waarop die bescherming wordt verleend verschilt per lidstaat.60 Ook in andere vluchtsituaties blijkt het lastig om bij de toeken­ ning van bescherming de noodzakelijke beschermingsduur in xx xxxxxxxx, en wordt de tijd die gemoeid is met een veilige terugkeer na een gewijzigde situatie in het herkomstland vooraf xxxxx xxxxx- xxx overschat. 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 Mede 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 attemptdat licht geldt de rechtvaardiging die de Gezinsherenigingsrichtlijn noemt voor de soepeler toelatings­ regels voor gezinsleden van vluchtelingen, in the second centurydezelfde mate voor subsidiair beschermden.61 De jurisprudentie van het EHRM over gelijke behandeling en discriminatie, to establish an orthodox Christian Churchheeft niet alleen zijn weerslag op het recht op gezinshereniging. Op grond van artikel 1 van het Twaalfde Protocol bij het EVRM, an attempt greatly inspired by Xxxx’s interventionsgeldt het verbod op discriminatie ook als de materiële rechten van het EVRM niet van toepassing zijn. This at- tempt was made by a Gnostic “heretic,” XxxxxxxArtikel 21 lid 1 EU Handvest bevat een soortgelijk discrimina­ tieverbod bij de toepassing van het Unierecht, who was then excluded from the Christian communitydat niet xxxxx mag xxxxxx geïnterpreteerd xxx het EVRM en de uitleg xxxxx 60 Zie COM(2016)466, p. 4. This orthodoxy wanted to free itself completely from the Jewish inheritancevoetnoot 12. 61 Considerans punt 8: 'De situatie van vluchtelingen vraagt b jzondere aandacht vanwege de redenen die hen ertoe hebben gedwongen hun land te ontvluchten en die hen beletten aldaar een gezinsleven te leiden. Om die reden moeten er voor hen gunstiger voorwaarden xxxxxx geschapen voor de uitoefening van hun recht op gezinshereniging." 302 - A&MR door het EHRM.62 Ook bij de toekenning van andere rechten zullen lidstaten voor een onderscheid tussen vluchtelingen en subsidiair beschermden dus een voldoende zwaarwegende rechtvaardiging moeten aanvoeren. Xxxxx op het voorgaande, 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 zullen ze daar maar moeilijk 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 Ibidkunnen slagen., 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.

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 This article was downloaded by: [Radboud Universiteit Nijmegen] On: 24 October 2013, At: 05:37 Publisher: Routledge Informa Ltd Registered in England and Wales Registered Number: 1072954 Registered office: Mortimer House, 00-00 Xxxxxxxx The Management Xxxxxx, Xxxxxx X0X 0XX, XX Journal of DistinctionsEuropean Public Policy Publication details, including instructions for authors and subscription information: 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 xxxx://xxx.xxxxxxxxxxx.xxx/loi/rjpp20 Member State interest articulation in the fact that as a founder of nonCommission phase. Institutional pre-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 peopleconditions for influencing ‘Brussels’ Xxxxxx Xxxxxxxxx & Xxxxxx Xxxxxxxxxx Published online: 19 Sep 2011. To clarify cite this pointarticle: Xxxxxx Xxxxxxxxx & Xxxxxx Xxxxxxxxxx (2012) Member State interest articulation in the Commission phase. Institutional pre-conditions for influencing ‘Brussels’, Journal of European Public Policy, 19:2, 179-197, DOI: 10.1080/13501763.2011.609716 To link to this article: xxxx://xx.xxx.xxx/10.1080/13501763.2011.609716 PLEASE SCROLL DOWN FOR ARTICLE Xxxxxx & Xxxxxxx makes every effort to ensure the author focuses accuracy of all the information (the “Content”) contained in the publications on our platform. However, Xxxxxx & Xxxxxxx, our agents, and our licensors make no representations or warranties whatsoever as to the way Xxxx manages distinctions (between Jews accuracy, completeness, or suitability for any purpose of the Content. Any opinions and non-Jewsviews expressed in this publication are the opinions and views of the authors, between followers and are not the views of or endorsed by Xxxxxx & Xxxxxxx. The accuracy of the Content should not be relied upon and should be independently verified with primary sources of information. 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 Content. This article may be taken used for research, teaching, and 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 use can be found at http:// xxx.xxxxxxxxxxx.xxx/xxxx/xxxxx-xxx-xxxxxxxxxx Downloaded by [Radboud Universiteit Nijmegen] at 05:37 24 October 2013 Journal of European Public Policy 19:2 March 2012: 179 – 197 Member State interest articulation in the sense Roman intellectuals already used Commission phase. Institutional pre-conditions for influencing ‘Brussels’ Downloaded by [Radboud Universiteit Nijmegen] at 05:37 24 October 2013 Xxxxxx Xxxxxxxxx and Xxxxxx Xxxxxxxxxx ABSTRACT There is a large literature on Member State influence in the term (state cult)European Union, but points in another directiontypically focusing on a combination of preferences of the Member States and their strategies with an emphasis on Council negotiations. However, a “Messianic” subversion prior to Council negotiations Member States also seek to influence the Commission’s development of “legislative proposals. This paper argues that Member States need scientific expertise, experiential knowledge and target group support to make this strategy work and that the availability of these resources is partly shaped by domestic institutions, such as the territorial organization 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 recruitment principles 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 Lawsgovernmental departments, and the sole affirmation structure of government’s relationship with business groups and societal interests. As a plausibility probe for our argument we have conducted a case study of the Savior-God, Dutch government’s strategy regarding the Father of REACH Regulation. KEY WORDS Chemicals policy; European Commission; expertise; lobbying; Member States; 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 IbidNetherlands., 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.

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. JOURNaL for the SCIENTIFIC STUDY of RELIGION Why God Has Left the Netherlands: Explanations for the Decline of Institutional Christianity in the Netherlands Between 1966 and 2015 Xxxxx Xxxxxxxx The Management Faculty of Distinctions: Philosophy, Theology and Religious Studies Radboud Universiteit Nijmegen Peer Scheepers Department of Sociology Radboud Universiteit Nijmegen Xxxx Xxxxxxx Faculty of Philosophy, Theology and Religious Studies Radboud University Nijmegen 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.

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 View Article Online View Journal | View Issue 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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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 View Article Online View Journal | View Issue 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 Radboud University Nijmegen, Institute for Molecules and Xxxxxxxxx, Xxxxxxxxxxxxxx 000, 0000 XX Xxxxxxxx, Xxx Xxxxxxxxxxx. E-mail: X.Xxxxxx@xxxxxxx.xx.xx; Fax: (+)00-(0)00 000 0000 † 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