Portrait of Hugo Pollak with wife Thekla Lichtenstadt Pollak and their children Hans Pollak and Zdenka (Mimi) Pollak seated outdoors Portraits Family

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Hans Krakauer and Elizabeth Krakauer nee Gottschalk; Boston, New York. Portraits Couples

Photograph taken in front of the house in Boston, in upstate New York outside of Buffalo, where in 1939 they set up their private medical practice. After WWII, they built a new house next door.

Studio portrait of Alice Burlin nee Molling, Hans Victor and Kaethe Molling with the three Pfluegner sisters.

The Pfluegner sisters were all at some time employed by the Gustav Molling family.

Studio portrait of Hans S. Krakauer as a baby; Landau in der Pfalz, Germany.

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Wedding portrait of Hans Krakauer and Elizabeth Gottschalk; Hannover, Germany. Portraits Couples

In the apartment on Ruemkorffstrasse that the Gottschalks occupied after being forced to sell their house.

Hans Krakauer and Elizabet Gottschalk on their wedding day.

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Unidentified man, Elizabeth Krakauer nee Gottschalk and Hans Krakauer on board the ship Koenigstein traveling from Antwerp to New York City on their emigration voyage from Germany.

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Elizabeth nee Gottschalk and Hans Krakauer's first house in Boston with descriptions on the picture; Boston, Erie County, New York.

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Hans Friedrich Kayser Collection 1877-1893

Photocopies of birth certificate (1877) and release from citizenship certificate (1893), Berlin.

Hans Hirschfeld : (1873-1944).

Brochure on occasion of the 1986 exhibition ‘Heilen und Vernichten im Nationalsozialismus’ (Healing and destruction under the Nazis) in Aachen, Germany. It includes a list of Hirschfeld’s publications.

Mosse family photo collage for the wedding of Hans and Licie Mosse; family shown in blimp floating over Grosse Berliner Strasse; Berlin Portraits; Family

Verso: Die Anfahrt der Gaeste zur Hochzeitsfeier von Hans u. Licie am 10. Oktober 1909

Hans Albert Einstein; Sete, France Portraits; Men

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Hans Albert and Eduard Einstein Portraits; Family

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Hans Nauen Collection 1941-1969

Letters (28) to Hans Nauen from family members and friends from Shanghai, Israel, USA. Most of the letters deal with private affairs. One deals with reparation.

Constructing Ethical Patterns in Times of Globalization : Hans Küng's Global Ethic Project and Beyond

The purpose of this study is to evaluate contemporary philosophical models for global ethics in light of the Catholic theologian Hans Küng s Global Ethic Project (Projekt Weltethos). Küng s project starts with the motto, No survival without world ethos. No global peace without peace between religions. I will use the philosophically multidimensional potential of Projekt Weltethos in terms of its possible philosophical interpretations to evaluate the general discussion of global ethics within political philosophy today. This is important in its own right, but also because through it, opportunities will emerge to articulate Küng s relatively general argument in a way that leaves less room for mutually contradictory concretizations of what global ethics ultimately should be like. The most important question in this study is the problem of religious and ideological exclusivism and its relation to the ethically consistent articulation of global ethics. I will first explore the question of the role of religion as the basis for ethics in general and what Küng may mean by his claim that only the unconditional can oblige unconditionally. I will reconstruct two different overall philosophical interpretations of the relationship between religious faith and human rationality, each having two different sub-divisions: a liberal interpretation amounts to either a Kantian-Scheiermacherian or a Jaspersian view, whereas what I call postliberal interpretation amounts to either an Aristotelian-Thomistic or an Augustinian view. Thereafter, I will further clarify how Küng views the nature of ethics beyond the question of its principal foundation in religious faith: Küng searches for a middle way between consequentialist and non-consequentialist ethics, a way in which the latter dimension has the final stake. I will then set out to concretize further this more or less general notion of the theoretical potential of Projekt Weltethos in terms of certain precise philosophico-political models. I categorize these models according to their liberal or postliberal orientation. The liberal concretization leads me to consider a wide spectrum of post-Kantian and post-Hegelian models from Rawls to Derrida, while the alternative concretization opens up my ultimate argument in favor of a postliberal type of modus vivendi. I will suggest that the only theoretically and practically plausible way to promote global ethics, in itself a major imperative today, is the recognition of a fundamental and necessary contest between mutually exclusive ideologies in the public sphere. On this basis I will proceed to my postliberal proposal, namely, that a constructive and peaceful encountering of exclusive difference as an ethical vantage point for an intercultural and inter-religious peace dialogue is the most acute challenge for global ethics today.