Carrosserie Caruna

Die Carrosserie Caruna AG war ein Schweizer Karosseriebauunternehmen, das zunächst Dietikon, Kanton Zürich beef marinade tenderizer, und später in Spreitenbach im Kanton Aargau, ansässig war. “Caruna” steht für Carrosserien und Neuanfertigungen.

Das Unternehmen wurde 1964 von Erwin Schill gegründet und war auf Karosserie-Umbauten spezialisiert, stellte aber auch eine kleine Zahl eigener Fahrzeuge her.

Caruna baute in den 1970er Jahren zwei offene Fahrzeuge. Das erste war der 1974 vorgestellte Spider auf der Bodengruppe des VW-Porsche 914, ein eher skurriler Roadster mit optischen Anleihen an den damals beliebten Beach Buggies.

Der Staccato basierte auf dem Porsche 911. Er war etwas zurückhaltender geformt mit einem keilförmigen Profil. Er wurde erstmals 1977 auf dem Genfer Automobilsalon ausgestellt team jerseys football; dies war gleichzeitig die erste Präsentation der Marke vor internationalem Publikum.

1987 wurde der Betrieb eingestellt; das Unternehmen wurde jedoch erst 2010 aus dem Handelsregister des Kantons Aargau gelöscht.

Ende der 1970er Jahre bot Caruna Cabriolet-Umbauten an für:

Der Eingriff umfasste umfangreiche Verstärkungen. Ein solcher Umbau kostete ab CHF 100.000 – damals fast der Neupreis eines Rolls-Royce. 1984 gab Königin Juliana der Niederlande einen solchen Umbau eines Mercedes-Benz 380 SEL mit elektrohydraulisch betätigtem Verdeck in Auftrag. Das Fahrzeug war das zehnte, das Caruna umbaute und gehört bis heute zum königlichen Fuhrpark. Es wurde kürzlich restauriert

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. Angeblich schließt das Verdeck innert 25 Sekunden.

Für die Targa-Coupés Caruna Open Air ging das Unternehmen von serienmäßigen Mercedes-Benz Coupés der damals aktuellen E- und S-Klasse aus. Sie erhielten Verstärkungen im Dach und an der Bodengruppe, um den Eingriff in die selbsttragende Struktur auszugleichen. Caruna baute auch Wasserkanäle rund um die neuen Dachöffnungen und lieferte das Fahrzeug TÜV-geprüft und mit Mustergutachten. Ein Open Air Targa Umbau kostete ab CHF 12.600 ohne Fahrzeug. Lieferbar waren:

Das umgekehrte Prinzip, nämlich ein festes Dach auf ein Cabriolet zu setzen statt ein Coupé aufzuschneiden, wandte Caruna 1976 an bei einem Targa-Coupé auf der Basis eines Peugeot 504 V6 Cabriolet. Auch hier ist die Heckscheibe abnehmbar; zusätzlich wünschte der Kunde Modifikationen an der Kühlermaske (die das Fahrzeug optisch einem Lancia annähern) und doppelte runde Ferrari-Schlusslichter. Dieses Einzelstück existiert noch.

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Episteme

Episteme” is a philosophical term derived from the Ancient Greek word ἐπιστήμη, which can refer to knowledge, science or understanding, and which comes from the verb ἐπίσταμαι, meaning “to know, to understand, or to be acquainted with”. Plato contrasts episteme with “doxa”: common belief or opinion. Episteme is also distinguished from “techne”: a craft or applied practice. The word “epistemology” is derived from episteme.

The French philosopher and social theorist Michel Foucault used the term épistème in a highly specialized sense in his work The Order of Things to mean the historical a priori that grounds knowledge and its discourses and thus represents the condition of their possibility within a particular epoch. In subsequent writings, he made it clear that several epistemes may co-exist and interact at the same time, being parts of various power-knowledge systems. But he did not discard the concept:

I would define the episteme retrospectively as the strategic apparatus which permits of separating out from among all the statements which are possible those that will be acceptable within, I won’t say a scientific theory, but a field of scientificity, and which it is possible to say are true or false. The episteme is the ‘apparatus’ which makes possible the separation, not of the true from the false, but of what may from what may not be characterised as scientific

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Yet in Foucault’s The Order of Things he describes Episteme as:

However, if in any given culture and at any given moment, there is always only one episteme that defines the conditions of possibility of all knowledge, whether expressed in a theory or silently invested in a practice. (Foucault, 168)

Foucault’s use of episteme has been asserted as being similar to Thomas Kuhn’s notion of a paradigm, as for example by Jean Piaget. However, there are decisive differences. Whereas Kuhn’s paradigm is an all-encompassing collection of beliefs and assumptions that result in the organization of scientific worldviews and practices, Foucault’s episteme is not merely confined to science but to a wider range of discourse (all of science itself would fall under the episteme of the epoch). While Kuhn’s paradigm shifts are a consequence of a series of conscious decisions made by scientists to pursue a neglected set of questions, Foucault’s epistemes are something like the ‘epistemological unconscious’ of an era; the configuration of knowledge in a particular episteme is based on a set of fundamental assumptions that are so basic to that episteme so as to be invisible to people operating within it. Moreover, Kuhn’s concept seems to correspond to what Foucault calls theme or theory of a science, but Foucault analysed how opposing theories and themes could co-exist within a science. Kuhn doesn’t search for the conditions of possibility of opposing discourses within a science

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, but simply for the (relatively) invariant dominant paradigm governing scientific research (supposing that one paradigm always is pervading

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, except under paradigmatic transition). In contrast, Foucault attempts to demonstrate the constitutive limits of discourse, and in particular, the rules enabling their productivity; however, Foucault maintained that though ideology may infiltrate and form science, it need not do so: it must be demonstrated how ideology actually forms the science in question; contradictions and lack of objectivity is not an indicator of ideology

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. Kuhn’s and Foucault’s notions are both influenced by the French philosopher of science Gaston Bachelard’s notion of an “epistemological rupture”, as indeed was Althusser.[citation needed] In 1997, Judith Butler used the concept of episteme in her book Excitable Speech, examining the use of speech-act theory for political purposes.[citation needed]

“Truth is a thing of this world: it is produced only by virtue of multiple forms of constraint. And it induces regular effects of power. Each society has its regime of truth, its “general politics” of truth: that is, the types of discourse which it accepts and makes function as true; the mechanisms and instances which enable one to distinguish true and false statements, the means by which each is sanctioned; the techniques and procedures accorded value in the acquisition of truth; the status of those who are charged with saying what counts as true”

Deendar Anjuman

Deendar Anjuman (English: The Religious Association) is an Islamic religious organisation based in Hyderabad, India. The faith and beliefs of this organisation is more bent towards Sunni Sufi school of thought. The organisation has a unique way of preaching Islam by devoting complete life and delivering message through the grass-root level. The preachers of Deendar are very much known for their devotion and sacrifice of life, wealth, time and materialistic urge. The organisation claims to have been following the footsteps of Abu Bakar as a benchmark for sacrifice. And the organisation proclaims to carry forward the mission of Imam Hussain to fulfill his last wish of delivering the message of Islam in every nook and corner of India.

The followers of Deendar are often confused with the Ahmedi sect. But it has been confirmed from the reliable sources within the Ahmedi community that Siddiq Deendar’s faith and ideology does not align with the Ahmedis. Instead he had worked very hard against the Ahmedis for several years and instructed his followers to strive hard for the reformation of Ahmedi beliefs. The organisation has a deep-rooted history since the beginning of 20th century during the era of Asif Jahi dynasty in Deccan Hyderabad. Maulana Siddiq Deendar along with Bahadur-Yaar-Jung played a key role in the establishment of a non-political platform named as Bainul-Ittehaad-ul-Muslimeen. Later, the organisation took its political shape after Hyderabad was acquired through police action and is today known by the name Majlis-e-Ittehad-ul Muslimeen (MIM).

The Deendar Anjuman was founded in 1924 by Moulana Syed Siddique Hussain in the Gadak district of Karnataka. Syed Siddique Hussain was a very charismatic, vibrant, pan-Islamic, visionary and progressive personality. His urge for education and knowledge can be seen with multiple professions he acquired by graduating from Madras university and later practiced Ophthalmology. He retired from his professions at a very young age and started acquiring knowledge to serve humanity and Islam. He set himself the task of delivering the message of Islam to the Lingayath community among Hindus who were the followers of the Hindu Avatar Chanbasweshwar. As his emphasis was initially the followers of Chanbasweshwar, he gained popularity by the name Siddiq Deendar or Deendar Chanbasweshwar. His following could be seen across Karnataka, Andhra Pradesh and Maharashtra. The preachers of Deendar Anjuman are known for their knowledge of comparative studies of religions and unlike other scholars they are very well fluent with the Holy Quran

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, Bhagwad Gita, New Testament Green Runner Waist Pack, and Old Testament

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.[citation needed] In 1924 Hazrath Syed Siddique Hussain proclaimed that he got a revelation from God that “All India will embrace Islam” and India would be the capital for the next Islamic Caliphate

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. He later also proclaimed he has been appointed by God as a reformer for Qadiyani cult and has instructed his followers to work hard for reforming the faith and opinion of Qadiyanis.

The organisation has a long history of organising religious congregations. The first International Religious Conference was organised by this organisation in late 1940s and the followers of Deendar Anjuman still continue the tradition of organising this event at their headquarters(Hyderabad) every year on the occasion of the death anniversary of their founder Siddiq Deendar. Religious scholars from Hindu, Muslim, Sikh and Christian communities are invited for dialogue and are allowed to express their opinion for establishment of universal peace and brotherhood.

The five fundamental principles for peace often known as Panch Shanti Marg was proposed by Syed Siddiq Hussain:

The organisation was banned after some explosions occurred in South India and the needle of suspicion pointed to some of its followers. According to the Indian Central Bureau of Investigation, the prime accused in the bomb blast case was Syed Zia-ul-Hasan who was the son of Syed Siddique Hussain. Zia-ul-Hassan was a Pakistani citizen and used to visit Hyderabad once in a decade, but recently died in Mardan, Pakistan(Sep 2009). The case is still pending in the Supreme Court of India.

It was first banned in 2001 and thereafter the ban was extended periodically. In its notification in the Gazette of India on Aug 29, 2007, the home ministry declared Deendar Anjuman “an unlawful association” as its activities could “create tension among the Christians and other communities with a view to disrupting the social fabric and tarnish the secular fabric credential of the country”. The organisation even after a decade of charges denies the responsibility of the bomb blasts. It has officially accepted the role of handful of its followers among the youth involved in the bomb blasts but denied any role of the organisation in bomb blasts. On Dec 19, 2012 Karnataka High Court acquitted the death sentence for four persons and life imprisonment for 17 persons due to lack of evidence.