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According to several contemporary theorists of cosmopolitanism, the concept of sovereignty – enabling the political authority to be core and head of society – should be overcome. There-fore, juridical and political institutions are to be considered as mere instruments serving goods that count as desirable in specific collectives. The thesis of the paper is that liberty is always “social liberty”: the institutions enabling it are not to be added to a prepolitical liberty dimension, on the contrary they are what enables its realization. Such thesis is advanced to endorse the so-called “domestic analogy” in order to overcome anti-statist cosmopolitism objections to the idea that recognizing the equal supremacy of states is part and parcel of everyone rights to freedom respect.

El artículo analiza los modos en que se realizan proyectos de aprendizaje-servicio (ApS) en el marco del Programa Diploma (PD) del Bachillerato Internacional (IB) en el área metropolitana de Buenos Aires, Argentina. A través de un estudio cualitativo, que combina entrevistas en profundidad a agentes institucionales, análisis documental y observaciones de clase en escuelas estatales y privadas, se indaga en los diversos sentidos de las actividades que estudiantes, docentes y directivos realizan para el componente Creatividad, Acción y Servicio (CAS) del PD. Los resultados del trabajo muestran conclusiones disímiles, cuando se trata de escuelas privadas asociadas a públicos de sectores medios y medios-altos, el ApS aparece orientado a la acción o servicio social, destinado a mermar déficits de un tercero. Por el contrario, cuando se trata de escuelas estatales, donde los estudiantes tienen perfiles socioeconómicos más cercanos a los beneficiarios de las escuelas privadas, logran trascender dicha orientación para lograr bienes comunitarios, tangibles o intangibles. Este perfil desventajado es motivo en algunas instituciones estatales para cancelar proyectos de ApS que trasciendan acciones solidarias puntuales y materiales. Del artículo se deduce la importancia de los agentes institucionales en la promoción de estos proyectos: si bien se trata de espacios donde los jóvenes son los protagonistas, el encuadre, habilitación o restricción para su realización dependerá de los adultos, de sus conocimientos, predisposición y valoración respecto del ApS como pedagogía y práctica, The article analyzes the ways in which service-learning (SL) projects in schools in the metropolitan area of Buenos Aires, Argentina delivering the Diploma Program (PD) of the International Baccalaureate (IB). Through a qualitative study, which combines in-depth interviews with institutional agents, documentary analysis and classroom observations in state and private schools affiliated to the Program, the different senses of the activities that students, teachers and authorities carry out for the CAS component of the DP are investigated. The results of the study show dissimilar conclusions. When it comes to private schools associated with middle and upper-middle sectors, the SL projects appear oriented towards social action or service, aimed at reducing the deficits of a third party. On the contrary, when it comes to state schools, where students have socioeconomic profiles that are closer to the beneficiaries of those of the private schools, they manage to transcend this orientation to achieve tangible or intangible community assets. This disadvantaged profile is a reason for some state institutions to cancel SA projects that transcend specific and material solidarity actions. The article deduces the importance of institutional agents in the promotion of these projects: although these are spaces, where young people are the protagonists, the framing, empowerment or restriction for their realization will depend on adults, their knowledge, predisposition and valuation regarding SL as pedagogy and practice., Facultad de Humanidades y Ciencias de la Educación

El Campo de Gibraltar county had close masonic links with America. This cosmopolitanism took place in both directions. One of the promoters of the Masonic expansion in Spain became acquainted with the Order in Havana. Also, the founder and venerable master of the first lodge of the 20th century in El Campo later started a lodge in the American city of Tampa. Subsequently, other freemasons would migrate to cities such as New York. Also, after the Spanish civil war the American continent became a place of exile for some of them. Algunos hombres de la masonería campogibraltareña estrecharon vínculos con América. Este cosmopolitismo se produjo en los dos sentidos. Uno de los promotores de la expansión masónica, que estaría en la base del desarrollo posterior, había conocido la Orden en La Habana. El fundador y venerable maestro de la primera logia del siglo XX en el Campo se instalaría posteriormente en la ciudad norteamericana de Tampa. Hubo un flujo continuo con la emigración de otros masones campo gibraltareños a ciudades como Nueva York. Asimismo, tras la guerra civil el continente americano fue un lugar de exilio para algunos de ellos.

In its general outline, this text began by informing a lecture given at the IX ECATI Cycle under the title of The Constellation of the Planetarium. It was then a matter of stating how the cosmopolitanism rethought by Jacques Derrida really tries to respond, in a bold and just way, to the demend to “think under the mode of the constellation” (cf. W. Benjamim), at the same time emphasizing the implications of this demend at the level of the political and the instituted. Now improved and more substantiated, this text attemps to show, by highlighting not only the inestimable legacy but also thev limits, the powerlessness and the serious deficiencies of cosmopolitanism – its main theoretical philosophical presuppositions of metaphysical nature – how Jacques Derrida re-thinks it in terms of altermondialisation to come., Este texto começou por estruturar uma conferência proferida no IX Ciclo ECATI sob o título A Constelação do Planetário – estava em questão referir como o cosmopolitismo repensado por Jacques Derrida tenta responder à exigência de se «pensar sob o modo da constelação» (cf. W. Benjamim), salientando as implicações desta exigência no plano do instituído. Desenvolvido e fundamentado, este texto tenta agora mostrar como, salientando os limites, as impotências e as graves deficiências do cosmopolitismo, a partir do levantamento dos seus pressupostos teórico-‑filosóficos de índole metafísica, Jacques Derrida o re-‑pensa em termos de alter-‑mundialização por vir.

This article analyzes intertextuality in “Aqueles dois” [“Those Two”], from the collection Morangos mofados [“Spoiled Strawberries”] (1982), by Brazilian author Caio Fernando Abreu. Many studies have approached the short story through a queer theoretical lens, but only a few have deeply engaged with the its various intertextual references to art, poetry, music, and film. Moreover, the artistic, literary, and pop cultural works that are referenced in the short story tend to be from abroad, thereby composing a cosmopolitan vision for a Brazil still in transition from military dictatorship to democracy. This article therefore argues that intertextuality in “Aqueles dois” not only hints toward the homoerotic attraction between the protagonists, Raul and Saul, but also enriches the story’s public and intimate spaces with symbolic meaning. Specifically, the allusions to the painting “Bedroom in Arles,” by Vincent Van Gogh, reinforce the sense of security and peace that the protagonists enjoy while being together inside of each other’s apartments – and outside of the public eye. In addition, the references to the poetry of Walt Whitman, to Hispanic American boleros and to Hollywood cinema not only intensify the story’s homoerotic overtones but also represent a refuge in which the protagonists escape the repression of Brazilian society, if only through the transportive power of art and imagination. Intertextuality thus plays a fundamental role within the sociopolitical dimension of Caio Fernando Abreu’s work. Despite the gradual opening of political and cultural life after the 1979 Amnesty Act, “Aqueles dois” attests to the dictatorship’s legacy of homophobia in Brazil during the period of transition to democracy, and it continues to be relevant reading to this day., Este artículo analiza la intertextualidad en “Aqueles dois” [“Aquellos dos”], de la colección Morangos mofados (1982), de Caio Fernando Abreu. Muchos estudios se acercan al cuento mediante la teoríaqueer, pero sólo algunos examinan atentamente sus diversas referencias intertextuales al arte, a la poesía, a la música y al cine. Las obras referenciadas suelen venir asimismo del extranjero, contribuyendo a la visión cosmopolita del cuento para un Brasil en plena transición de la dictadura militar a la democracia. El presente artículo, por lo tanto, argumenta que la intertextualidad en “Aqueles dois” no solamente sugiere la atracción homoerótica entre los protagonistas, Raul y Saul, sino que también enriquece los espacios públicos e íntimos del cuento con significado simbólico. Específicamente, las alusiones al cuadro “Cuarto en Arles”, de Vincent Van Gogh, refuerzan el sentido de seguridad y tranquilidad que los protagonistas disfrutan mientras están juntos en casa – y fuera de la mirada pública. Además de pintura, las referencias a la poesía de Walt Whitman, a los boleros y a las películas de Hollywood no solamente intensifican la temática homoafectiva del cuento, sino que también representan un refugio adonde los protagonistas se fugan de la represión de la sociedad brasileña, aunque sólo a través del arte y de la imaginación. De este modo, la intertextualidad es fundamental para la dimensión social de la obra de Caio Fernando Abreu. A pesar de la apertura de la vida cultural de Brasil después de la promulgación de la Ley de Amnistía de 1979, “Aqueles dois” atesta a la homofobia como legado de la dictadura durante el periodo de la transición, y sigue siendo una lectura pertinente en la actualidad., Este artigo analisa a intertextualidade em “Aqueles dois”, do livro Morangos mofados (1982), de Caio Fernando Abreu. Diversos estudos investigam o conto por meio da teoria queer, mas só alguns examinam atentamente suas diversas referências intertextuais à arte, à poesia, à música e ao cinema. As obras de arte e cultura que são referenciadas, aliás, tendem a vir do exterior, contribuindo para visão cosmopolita do conto para um Brasil que ainda estava em plena transição de Ditadura Militar à democracia. Portanto, o artigo argumenta que a intertextualidade em “Aqueles dois” não somente sugere a atração homoerótica entre os protagonistas, Raul e Saul, mas também enriquece o significado simbólico dos espaços públicos e íntimos do conto. Especificamente, as referências ao quadro “Quarto em Arles”, de Vincent Van Gogh, reforçam o senso de segurança e tranquilidade que os protagonistas gozam enquanto estão juntos em casa – e fora do olhar público. Além de pintura, as referências à poesia de Walt Whitman, aos boleros hispano-americanos e ao cinema de Hollywood não apenas intensificam a temática homoafetiva do conto, mas também representam um refúgio aonde os protagonistas fogem da repressão da sociedade brasileira, mesmo só através da arte e da imaginação. Deste modo, a intertextualidade é fundamental para a dimensão social da obra de Caio Fernando Abreu. Apesar da abertura da vida cultural do Brasil, depois da promulgação da Lei de Anistia em 1979, “Aqueles dois” atesta a homofobia como legado da ditadura durante o período da transição, e continua sendo uma leitura relevante na atualidade.

Talking about interculturality means changing notions that seem essential. Therefore, the new focus of political-social discussions aims to change course and introduce a new pattern for interculturality. The proposal does not adhere to the binomial "war and peace", because the notion of an êthos (ous) as a dwelling place of coexistence requires a change in the warmongering perspective. In other words, the search for peace does not go beyond an allegory that implies peace as a result of war. The move supposes another perspective. From um êthos (ous) as a place and a room, it is about thinking hospitable conviviality, in order to build shelter for humans and non-humans. Hospitality would be, then, that conviviality that is presented from an Ibero-Afro-indigenous geo-culturality and from its cosmopolitan dimension.

Submitted by joão Cardoso (joao.cardoso@uab.pt) on 2020-11-14T14:32:25Z No. of bitstreams: 1 2020 EAO 27 349-376 O povoamento romano do Concelho de Oeiras (séc I a.C. a V d.C.).pdf: 8128230 bytes, checksum: 04da74de6ecb52e6eba413a2ada757a3 (MD5) Approved for entry into archive by joão Cardoso (joao.cardoso@uab.pt) on 2020-11-15T23:38:08Z (GMT) No. of bitstreams: 1 2020 EAO 27 349-376 O povoamento romano do Concelho de Oeiras (séc I a.C. a V d.C.).pdf: 8128230 bytes, checksum: 04da74de6ecb52e6eba413a2ada757a3 (MD5) Made available in DSpace on 2020-11-16T10:41:55Z (GMT). No. of bitstreams: 1 2020 EAO 27 349-376 O povoamento romano do Concelho de Oeiras (séc I a.C. a V d.C.).pdf: 8128230 bytes, checksum: 04da74de6ecb52e6eba413a2ada757a3 (MD5) Previous issue date: 2020 info:eu-repo/semantics/publishedVersion

A synthesis of the Roman occupation of the municipality of Oeiras is presented. The data obtained reveals an early Italic influence, since the beginning of the Empire, in continuity with the strong Mediterranean presence verified in the end of the Iron Age. The occupation of the territory, had an essentially agrarian character, related to the polyculture carried out in the various villae rusticae identified, especially implanted in calcareous soils, partly related to the supply of the great city that was the city of Olisipo at the time, ca. 15 km away, but easily connected by the Tagus river. The archaeological remains comprise many imported products, revealing the openness to Mediterranean trade, a reality that remained even after the fall of the Empire, being proved by the 6th century AD phocean ceramic productions. In addition, the existence of two funerary epigraphs reinforce the ide integration of these communities in the Roman Empire since the 1st century AD. One of them reveals by the typology, the adoption of Roman models by the population, already widely acculturated, as it is denounced by the cognomen of the deceased, clearly indigenous. The other epigraph reveals at the same time, a harmonic acculturation accompanied by an evident cosmopolitism, since it corresponds to the grave of a aquilifer of second legion, who, being a native here, will have traversed several areas of the Empire, before returning to their homeland, where he probably ended his military career. info:eu-repo/semantics/publishedVersion

В статье раскрывается характер, специфика проявления гуманизма и космополитизма на фоне их становления (генезиса) в различные исторические периоды (от VI в. до н. э. до современности), исследуется их роль в формировании социокультурных отношений и ценностных ориентаций личности. К социальным критериям космополитизма относится глобальное информационное пространство, глобальная этика, глобальная экономика, глобальные социальные движения и т. д. Ценностными критериями мирового гражданина в гуманизме являются укрепление и культивирование любви не только к ближним и частным, но и к дальним и общим. Многие величайшие деятели науки и культуры были такими гражданами. Им удалось расширить границы гуманистического сознания, продемонстрировать пример подлинных возможностей человека, ставящего проблемы человечества выше личных забот. Быть гражданином мира — это большая честь и ответственность. Именно таким путем пробиваются ростки гуманистической и космополитической идеи всечеловечества., In this article we unfold the character and specifics of manifestations of humanism and cosmopolitism in the context of their genesis in various historical periods (from VI BC till our days). We explore their role in sociocultural relationships and value orientations of personality. The social criteria of cosmopolitism include formation of global informational space, global ethics, global economy, global social movements, etc. The value criteria of world citizen in humanism are not only the strengthening and cultivating love to the near and particular, but also to the far and general. Many great people in science and culture were such citizens. They managed to expand the boundaries of humanistic consciousness, to set example of true potential of person, where the problems and concerns of the humanity become personal problems. To be a citizen of the world is a big honor and big responsibility. This is how the sprouts of humanistic and cosmopolitic idea of global humanity grow., ВЕСТНИК МОСКОВСКОГО ГОРОДСКОГО ПЕДАГОГИЧЕСКОГО УНИВЕРСИТЕТА. СЕРИЯ: ФИЛОСОФСКИЕ НАУКИ, Выпуск 2 (34) 2020

Cette introduction définit et thématise le solipsisme politique (dont le mythe de l’intériorité est une déclinaison) par analogie avec le solipsisme métaphysique. On vise ici l’isolement de l’État des autres l’États et non seulement l’isolement de l’individu. Le solipsisme étatique, comme ignorance de l’étranger, est un problème spécifique, à distinguer du nationalisme. Peut-on alors le réfuter comme sa version métaphysique ? Quel rôle peut jouer la philosophie du langage de Wittgenstein ?, This introduction defines and thematizes political solipsism (the myth of interiority being one of its versions) by analogy with metaphysical solipsism. We target here the isolation of the state from other states and not only the isolation of the individual. State solipsism, i.e. ignorance of the foreign, is a specific problem, to be distinguished from nationalism. Can we then refute it in the same way as metaphysical solipsism? What can be the role of Wittgenstein’s philosophy of language?

¿Por qué algunos individuos creen que los migrantes retornados hacen contribuciones relevantes y otros, en cambio, opinan que generan problemas? ¿Cuáles son los determinantes de estas actitudes ciudadanas, positivas y negativas, hacia la migración de retorno? ¿Hay variaciones o similitudes de estas actitudes entre países? El propósito de este artículo es responder a estas preguntas. Para ello, a partir de distintas hipótesis teóricas, presentamos y explicamos las actitudes hacia retornados con base en el proyecto "Las Américas y el Mundo (LAYEM)" que nos permite comparar cuatro casos latinoamericanos: Colombia, Ecuador, México y Perú. El análisis tiene dos hallazgos importantes: primero, las opiniones ciudadanas en estos países latinoamericanos son mayoritariamente positivas hacia los migrantes de retorno y, segundo, estas actitudes son explicadas por las experiencias y contactos individuales con el retorno, las actitudes cosmopolitas y la valoración positiva de la situación de la economía nacional. Why do some individuals believe that returned migrants make relevant contributions and others believe that they create problems? What are the determinants of these positive and negative citizen attitudes towards return migration? Are there variations or similarities in these attitudes across countries? The aim of this article is to answer these questions. To do this, based on different theoretical hypotheses, we present and explain attitudes towards returnees based on the project "The Americas and the World (LAYEM)" which allows us to compare four Latin American cases: Colombia, Ecuador, Mexico and Peru. The analysis has two important findings: first, citizen opinions in these Latin American countries are mostly positive towards return migrants and, second, these attitudes are explained by individual experiences and contacts with returned migration, cosmopolitan attitudes and positive evaluation of the national economic situation. Por que algumas pessoas acreditam que os migrantes que retornaram fazem contribuições relevantes e outras acreditam que eles criam problemas? Quais são os determinantes dessas atitudes positivas e negativas dos cidadãos em relação à migração de retorno? Existem variações ou semelhanças nessas atitudes entre os países? O objetivo deste artigo é responder a essas perguntas. Para isso, com base em diferentes hipóteses teóricas, apresentamos e explicamos as atitudes em relação aos repatriados com base no projeto "Las Américas y el Mundo (LAYEM)" que nos permite comparar quatro casos latino-americanos: Colômbia, Equador, México e Peru. A análise tem duas descobertas importantes: primeiro, as opiniões dos cidadãos nesses países latino-americanos são principalmente positivas em relação aos migrantes de retorno e, em segundo lugar, essas atitudes são explicadas por experiências individuais e contatos com o retorno, atitudes cosmopolitas e valorização positiva de a situação da economia nacional.

Il saggio analizza scenari, conseguenze ed effetti collaterali della pandemia globale Covid-19. Il Coronavirus si presenta come “fatto sociale totale”, un fenomeno strettamente connesso a tutti gli aspetti della vita, coinvolgendo livelli diversi di società e consentendo la comprensione di frammenti diversi e apparentemente distanti della stessa società. L’emergenza della pandemia ha messo in luce la complessità del mondo umano, l’interdipendenza tra aspetti economici, sanitari e sociali e i gap nel processo di secolarizzazione del nostro modello di civilizzazione che sembrava a prima vista inarrestabile. Questo evento ci mette di fronte a una “metamorfosi del mondo”, una grande rottura socio-antropologica che esige di ripensare paradigmi, categorie, richiede di “pensare altrimenti”, per comprendere un mondo radicalmente trasformato., Democrazia e Sicurezza – 2020 n. 2

L’attuale narrazione circa la pandemia da Coronavirus usa la guerra come una metafora per facilitare la sua comprensione. Purtroppo mettere insieme questi due fenomeni – la guerra e l’epidemia – che hanno essenze intrinsecamente diverso è sbagliato e dimostra la necessità di mettere in chiaro la confusione terminologica e logica tra “pericoli”, “rischi” e “minacce”. Ricostruendo la narrazione storica dei virus, l’articolo mira a dimostrare come un’emergenza come quella legata al Coronavirus non è una “minaccia” (contrariamente a ciò che la metafora della guerra suggerisce), dal momento che manca un agente umano che intende causare un anno. La pandemia è piuttosto un “pericolo” e lo si dovrebbe trattare concentrandosi sulla fase cruciale della prevenzione., Democrazia e Sicurezza – 2020 n. 2

Six sponge species from Bahía San Antonio (north Argentinean Patagonia) are (re)described, including two new species, namely Halichondria (Halichondria) elenae sp. nov. and Clathria (Microciona) saoensis sp. nov., and three new records for the Argentinean coast. Halichondria (H.) elenae sp. nov. is the only yellowish-greenish SW Atlantic Halichondria with oxeas up to 450 µm. The new species’ 18S rRNA blasted with Halichondria bowerbanki from Ireland, but it is argued that co-specificity is unlikely, in view of their rather distinct morphologies. Clathria (M.) saoensis sp. nov. is the only C. (Microciona) in the SW Atlantic, SE Pacific, and (sub)Antarctic regions with smooth (or nearly so) principal megascleres, mostly below 500 µm long, as well as moderately curved toxas, and isochelae of regular non-cleistochelate shape. Cliona aff. celata and Hymeniacidon perlevis had their identifications confirmed by the sequencing of their 28S and 18S rRNA genes, respectively, and mitochondrial CO1. Both of them clustered with previously sequenced specimens from the Temperate North Atlantic, apart from additional samples from SE Brazil, in the case of C. aff. celata, and China and South Korea, in the case of H. perlevis. Fil: Gastaldi, Marianela. Universidad Nacional del Comahue. Escuela de Ciencias Marinas; Argentina. Consejo Nacional de Investigaciones Científicas y Técnicas; Argentina Fil: De Paula, Thiago S.. Universidade Federal do Estado do Rio de Janeiro; Brasil Fil: Narvarte, Maite Andrea. Universidad Nacional del Comahue. Escuela de Ciencias Marinas; Argentina. Consejo Nacional de Investigaciones Científicas y Técnicas; Argentina Fil: Lôbo Hajdu, Gisele. Universidade Federal do Estado do Rio de Janeiro; Brasil Fil: Hajdu, Eduardo. Universidade Federal do Estado do Rio de Janeiro; Brasil

Made available in DSpace on 2018-11-12T17:26:14Z (GMT). No. of bitstreams: 0 Previous issue date: 2018-08-01. Added 1 bitstream(s) on 2021-07-14T17:50:43Z : No. of bitstreams: 1 S0103-49792018000200263.pdf: 261059 bytes, checksum: 6eeb3c63bbaa986e3fba7ad05d09ea94 (MD5) Bien que plus connu par sa trajectoire internationale brillant, notamment celle qui a commencé à la fin des années 1960 en France, Michael Löwy a fait les premiers pas de son parcours intellectuel à São Paulo dans la seconde moitié des années 1950, lorsqu’il a suivi le cours de Sciences Sociales à la Faculté de Philosophie de l’USP, alors située à la rue Maria Antônia. Le but de cet article est d’analyser l’importance de cette période pour la formation intellectuelle de Löwy, entre la fin des années 1950 et le milieu des années 1970. On cherche à analyser certains des fils conducteurs de cette période de la trajectoire intellectuelle de l’auteur, dès ses premières recherches sur le mouvement ouvrier au sein de la sociologie de São Paulo jusqu’à son travail plus théorique en France sur les œuvres de Marx, Lukacs et d’autres «intellectuels révolutionnaires». Mais conhecido por sua afortunada trajetória internacional, em especial por aquela que se inicia a partir do final dos anos 1960 na França, Michael Löwy deu os primeiros passos de seu itinerário intelectual em São Paulo, na segunda metade da década de 1950, época em que cursou a graduação em Ciências Sociais na Faculdade de Filosofia da USP, então localizada na Rua Maria Antônia. O objetivo deste artigo é exatamente analisar a importância desse processo de formação intelectual de Löwy, entre o final da década de 1950 e meados da de 1970. Busca-se analisar algumas das linhas de força desse momento da trajetória intelectual do autor, das suas primeiras pesquisas sobre o movimento operário no âmbito da sociologia paulista até seus trabalhos mais teóricos – realizados na França – sobre as obras de Marx, Lukács e outros “intelectuais revolucionários”. Although to be better known for his international trajectory, especially that which began in the late 1960s in France, it was in São Paulo that Michael Löwy began his intellectual itinerary in the second half of the 1950s. The purpose of this article is to analyze the importance of this process of intellectual formation of Löwy, between the late 1950s and the mid - 1970s. The aim is to analyze some of the leading threads of the intellectual trajectory of the author, from his first researches on the labor movement within the sociology of São Paulo until his more theoretical work in France, on the works of Marx, Lukács and other “revolutionary intellectuals”. Universidade Estadual Paulista Departamento de Sociologia Universidade Estadual Paulista Departamento de Sociologia

L’article de Tristan Coignard reconstitue l’évolution de la place qu’occupe Christoph Martin Wieland (1733-1813) dans le canon littéraire allemand et européen, depuis la fin du XVIIIe jusqu’au XXe siècle. L’étude prend en compte à la fois la réception en Allemagne et les lectures françaises de son œuvre. La notion d’« auteur cosmopolite » permet tout particulièrement de mettre en évidence ce qui contribue à faire de Wieland un « classique paradoxal ». Im Aufsatz von Tristan Coignard wird dem Wandel des Stellungswerts nachgegangen, den Christoph Martin Wieland (1733-1813) im deutschen und europäischen Literaturkanon vom Ende des 18. Jahrhunderts bis ins 20. Jahrhundert hinein eingenommen hat. Bei dieser Studie stehen sowohl die deutsche als auch die französische Rezeption seines Werkes im Mittelpunkt. Der Begriff des „weltbürgerlichen Schriftstellers“ ist dabei ein geeigneter Ansatz, um herauszuarbeiten, was Wieland zu einem „paradoxen Klassiker“ macht. Tristan Coignard’s paper traces the evolution of Christoph Martin Wieland’s position within the German and European literary canon from the late 18th to the 20th century. It deals with the German and the French reception of his work. The focus is set on the notion of “cosmopolitan writer” which allows to highlight the aspects making Wieland a “paradoxical Classic”.

Outdated and inaccurate original descriptions of species nominal for genera or species complexes give birth to notorious difficulties in species identification and often translate into erroneous classifications of multiple species as one. This, in turn, results in severe overestimations of specific geographic ranges and ultimately in underestimations of the diversity of organisms living on our planet. Tardigrades, ubiquitous microscopic metazoans exhibiting relatively few taxonomically useful traits, bear many such problematic species. In this paper, we investigated, morphologically and molecularly, 10 European populations of Ramazzottius cf. oberhaeuseri (Doy ere, 1840), a putatively cosmopolitan nominal species for the family Ramazzottiidae. The analysis of COI sequences revealed eight potential species, including one from Paris, the type locality of R. oberhaeuseri, which we used to integratively redescribe the nominal taxon. The identification of seven further species in a handful of samples collected from a single continent explicitly shows the considerable undescribed species diversity within this group and puts in question the cosmopolitan distribution of R. oberhaeuseri. The integrative redescription of R. oberhaeuseri opens the opportunity for descriptions of other species in the complex.