Academic literature on the topic 'Jews – Europe – Intellectual life'
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Journal articles on the topic "Jews – Europe – Intellectual life"
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Kaplan, Robert. "Soaring on the Wings of the Wind: Freud, Jews and Judaism." Australasian Psychiatry 17, no. 4 (January 1, 2009): 318–25. http://dx.doi.org/10.1080/10398560902870957.
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Objectives: This paper looks at Freud's Jewish identity in the context of the Jewish experience in Eastern and Central Europe after 1800, using his family history and significant figures in his life as illustration. Sigmund Freud's life as a Jew is deeply paradoxical, if not enigmatic. He mixed almost exclusively with Jews while living all his life in an anti-Semitic environment. Yet he eschewed Jewish ritual, referred to himself as a godless Jew and sought to make his movement acceptable to gentiles. At the end of his life, dismayed by the rising forces of nationalism, he accepted that he was in his heart a Jew “in spite of all efforts to be unprejudiced and impartial”. The 18th century Haskalla (Jewish Enlightenment) was a form of rebellion against conformity and a means of escape from shtetl life. In this intense, entirely inward means of intellectual escape and revolt against authority, strongly tinged with sexual morality, we see the same tensions that were to manifest in the publication by a middle-aged Viennese neurologist of a truly revolutionary book to herald the new 20th century: The Interpretation of Dreams. Freud's life and work needs to be understood in the context of fin-de-siécle Vienna. Mitteleuropa, the cultural renaissance of Central Europe, resulted from the emancipation and urbanization of the burgeoning Jewish middle class, who adopted to the cosmopolitan environment more successfully than any other group. In this there is an extreme paradox: the Jewish success in Vienna was a tragedy of success. Conclusions: Freud, despite a deliberate attempt to play down his Jewish origins to deflect anti-Semitic attacks, is the most representative Jew of his time and his thinking and work represents the finest manifestation of the Litvak mentality.
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Dotsenko, Victor. "PANTELEIMON KULISH AND THE "JEWISH QUESTION" IN THE MID-NINETEENTH CENTURY." Almanac of Ukrainian Studies, no. 25 (2019): 60–66. http://dx.doi.org/10.17721/2520-2626/2019.25.10.
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The author attempts to analyze the views of Panteleimon Kulish on the history, culture and everyday life of Jews who lived along with Ukrainians in the Ukrainian provinces of the Russian Empire, to determine what factors and stereotypes formed the outlook of the great writer and his attitude to the Russian imperial project of resolving the "Jewish question". With the growing of Russian imperial messianism and chauvinism, Ukrainian intellectuals appeared in a difficult situation. The tsar held assimilation policies towards both Jews and Ukrainians. At the same time, Jews additionallly suffered from manifestations of state anti-Semitism. Engagement of Ukrainian Christians in anti-Semitic actions has intensified the position of Russifikators of Ukrainian lands. The Ukrainian elite aimed to stop these manifestations of anti-Semitism by its actions. Obviously, the Ukrainian protest did not condemn anti-Semitism without reservations, because its authors suggested that Jews should partly share responsibility for anti-Semitism. The idea of protesting Ukrainian intellectuals coincided with ideas of Russian liberals who offered to consider Russian Jews as carriers of "civil autonomy and moral independence," and urged them to abandon their national-religious prejudices. While supporting the civil rights of Jews, Kulish at the same time realized that the Ukrainians themselves belonged to the oppressed nations in the Russian Empire, where, in general, social and national rights and freedoms were much less than in the constitutional states of Western Europe. Therefore, he found it impractical to move from there to Russian blindly a practice of artificial support for only Jewish nationality, because in imperial terms this meant only a change in the configuration of national unequal, and not the elimination of it at all. P. Kulish's views on the "Jewish question" of the mid-nineteenth century corresponded to the conceptions of Russian liberal intellectuals regarding the modernization of Russian society. He supports the proclaimed liberal ideas of the need to integrate Jews into imperial life. Jews must be the most interested in destroying of the traditional world of the Jewish town. Giving the Jews of secular education, adopting by them the modern values could lead to the elimination of intolerance and manifestations of anti-Semitism in the society. The Jews himself, according to P. Kulish had to go towards society and change their social mood.
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Wood, Warren C. "S. An-Sky’s The Dybbuk and the Process of Jewish American Identity in 1920s San Francisco." California History 99, no. 2 (2022): 32–58. http://dx.doi.org/10.1525/ch.2022.99.2.32.
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In October 1928, an amateur troupe at San Francisco’s Temple Emanu-El performed the most famous play of Yiddish theater, The Dybbuk by S. An-sky (or Ansky). This production, only the third English-language staging of the play in the United States, was a signal event in the evolution of Jewish American identity in California and across the West. The players were a mix of elite San Francisco Jews of Western European descent and recent immigrants from Eastern Europe steeped in Yiddishkait, an approach to Jewish life that sought to transform and fortify the commonplace language and culture of Eastern European Jewry into a growing range of artistic, literary, intellectual, and social movements. The director, Nachum Zemach, had worldwide renown as an artist in Yiddish theater. The backers of the production had intended to bring about a revitalization of Jewish life in the city and the unification of a Jewish community splintered along lines of class, regional origin, and religious practice. Instead, the performance of the play became a catalyst for legitimizing the ongoing process of creating and recreating American Jewish identity out of a variety of cultural, social, and religious practices.
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Akasoy, Anna. "CONVIVENCIA AND ITS DISCONTENTS: INTERFAITH LIFE IN AL-ANDALUS." International Journal of Middle East Studies 42, no. 3 (July 15, 2010): 489–99. http://dx.doi.org/10.1017/s0020743810000516.
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Historians of Europe often declare that Spain is “different.” This distinctiveness of the Iberian peninsula has many faces and is frequently seen as rooted in its Islamic past. In the field of Islamic history, too, al-Andalus is somewhat different. It has its own specialists, research traditions, controversies, and trends. One of the salient features of historical studies of al-Andalus as well as of its popular image is the great interest in its interreligious dimension. In 2002, María Rosa Menocal published The Ornament of the World, one of the rare books on Islamic history written by an academic that enjoyed and still enjoys a tremendous popularity among nonspecialist readers. The book surveys intersections of Islamic, Jewish, and Christian elite culture, mostly in Arabic, Hebrew, and Latin literature and in architecture, from the Muslim conquest of the Iberian peninsula in 711 to the fall of Granada in 1492. Menocal presents the religious diversity commonly referred to as convivencia as one of the defining features of Andalusi intellectual and artistic productivity. She also argues that the narrow-minded forces that brought about its end were external, pointing to the Almoravids and Almohads from North Africa and Christians from north of the peninsula as responsible. The book's subtitle, How Muslims, Jews, and Christians Created a Culture of Tolerance in Medieval Spain, conjures the community of Abrahamic faiths. It reflects the optimism of those who identify in Andalusi history a model for a constructive relationship between “Islam” and “the West” that in the age of the “war on terror” many are desperate to find.
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Austin, Kenneth. "Jewish Books and their Readers: Aspects of the Intellectual Life of Christians and Jews in Early Modern Europe, ed. Scott Mandelbrote and Joanna Weinberg." English Historical Review 133, no. 562 (April 3, 2018): 699–701. http://dx.doi.org/10.1093/ehr/cey100.
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Israel, Jonathan. "Jewish Books and their Readers. Aspects of the Intellectual Life of Christians and Jews in Early Modern Europe, edited by Scott Mandelbrote and Joanna Weinberg." Church History and Religious Culture 97, no. 1 (2017): 128–30. http://dx.doi.org/10.1163/18712428-09701017.
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Bell, Dean Phillip. "Jewish Books and their Readers: Aspects of the Intellectual Life of Christians and Jews in Early Modern Europe, edited by Scott Mandelbrote and Joanna Weinberg." Journal of Jesuit Studies 5, no. 4 (November 15, 2018): 673–75. http://dx.doi.org/10.1163/22141332-00504010-05.
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Scheuerman, William E. "Revolutions and Constitutions: Hannah Arendt's Challenge to Carl Schmitt." Canadian Journal of Law & Jurisprudence 10, no. 1 (January 1997): 141–61. http://dx.doi.org/10.1017/s084182090000028x.
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No two names better recall the polarized character of political life in mid-century Europe than Carl Schmitt and Hannah Arendt. Like so many of his peers in the Weimar intelligentsia, Schmitt eagerly polemicized against the Weimar Republic and actively sought its destruction. In 1933, he sold his soul to the Nazis and soon became one of their most impressive intellectual apologists. In striking contrast, Arendt risked her life to help anti-fascists and fellow Jews struggling to escape Germany in the immediate aftermath of the Nazi takeover. Forced to join the ranks of the thousands of “stateless” persons stripped of their German citizenship by the new regime, she ultimately found her way to New York City and a stunning career as one of our century's most impressive critics of totalitarianism. While Schmitt would continue to seize every opportunity to belittle the achievements of liberal democracy, even after the establishment of the relatively robust German Federal Republic in 1949, Arendt refused to abandon her chosen Heimat, the United States, even in its darkest hours. For Arendt, Vietnam and Watergate offered indisputable proof that the republican legacy of the American founding demanded our critical loyalty, but hardly—as one can imagine Schmitt arguing—of the inevitability of senseless political violence and authoritarian government.
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Taplin, Mark. "Jewish books and their readers. Aspects of the intellectual life of Christians and Jews in early modern Europe. Edited by Scott Mandelbrote and Joanna Weinberg. (Church History and Religious Culture, 75.) Pp. x + 384. Leiden: Brill, 2016. €140. 978 90 04 31788 8; 1572 4107." Journal of Ecclesiastical History 69, no. 2 (April 2018): 427–29. http://dx.doi.org/10.1017/s0022046917002305.
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Nothaft, C. Philipp E., and Justine Isserles. "Calendars Beyond Borders: Exchange of Calendrical Knowledge Between Jews and Christians in Medieval Europe (12th-15th Century)." Medieval Encounters 20, no. 1 (February 17, 2014): 1–37. http://dx.doi.org/10.1163/15700674-12342155.
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Abstract During the Middle Ages, calendars played a significant role in both the Jewish and Christian communities as a means of reckoning time and structuring religious worship. Although calendars spawned a rich and extensive literature in both medieval Latin and Hebrew, it remains a little-known fact that Jews and Christians studied not only their own calendrical traditions, but also those of their respective rival group: Jewish scribes incorporated Christian material into Hebrew calendrical manuscripts, while some Christian scholars even dedicated entire treatises to the calendar used by Jews. The present article will examine these sources from a comparative perspective and use them to shed new light on the intellectual exchange that took place between Jews and Christians during the twelfth to fifteenth centuries. Particular attention will be paid to the role of oral vs. written transmission in the transfer of calendrical knowledge from one context to another.
Dissertations / Theses on the topic "Jews – Europe – Intellectual life"
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Steczowicz, Agnieszka. "'The defence of contraries' : paradox in the late Renaissance disciplnes." Thesis, University of Oxford, 2004. https://ora.ox.ac.uk/objects/uuid:f2f93089-60f6-4408-aae9-2b3e595efcdc.
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The aim of this thesis is to examine the meanings and functions of paradox in the late Renaissance. My understanding of Renaissance paradox, in contrast to that of most critics and historians, rests entirely on contemporary definitions of the term, rather than on its present-day meaning. Paradoxes as they are envisaged in this study begin to appear in the wake of the humanist rediscovery and dissemination of Cicero's Paradoxa Stoicorum. In this work, paradoxes are characterized as 'admirabilia contraque opinionem omnium', a definition that draws attention to two important traits of paradox, repeatedly invoked in the Renaissance: its association with wonder, and its opposition to common opinion. This thesis examines the history of classical paradox as it was revived, expanded beyond the narrow confines of Stoic ethics, and adapted to new purposes so successfully that it became a recognisable genre of polemical writing, with hundreds of works in Latin and the vernacular being described as paradoxes. Previous studies of Renaissance paradox have centred almost exclusively on its literary and vernacular manifestations, and on the paradoxical encomium in particular. My own work charts the rise to prominence and the ensuing transformations of paradox in a range of disciplines: rhetoric and ethics, theology, law, medicine, and natural philosophy. I compare the different associations that paradoxes acquire in all these areas, and the argumentative strategies that they deploy. My analysis of specific examples of paradox is informed by the methods of both literary analysis and intellectual history. Paradoxes, I argue, offered their authors the possibility of departing from established norms and of voicing novel views in a period of intellectual unrest. In their challenge to received and common opinion, they paved the way for more radical ideas in the following century, and they have much to tell us about dissident ways of thinking in the late Renaissance.
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Arndt, Sabine. "Judah ha-Cohen and the Emporer's philosopher : dynamics of transmission at cultural crossroads." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:4a412cd2-6e98-480b-a623-d24a9cc408f1.
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In his Hebrew encyclopaedic compendium Midrash ha-Ḥokhmah, the thirteenth-century Toledan scholar Judah ben Solomon ha-Cohen reports of a correspondence, held in Arabic, that he had with an unnamed philosopher who belonged to the court of the Holy Roman Emperor Frederick II in Italy. The present work investigates the different ways in which this correspondence helped transmit knowledge between scholars from different cultural and geographical settings. First, a critical edition, translation, and analysis are rendered of the two problems discussed in the text, which concern the construction of the five regular polyhedra and the calculation of oblique ascensions. The correspondence is then placed within the framework of other accounts of scholars who reportedly received imperial inquiries. It is shown that its subject matter was of interest to both the court and the scholarly community, and can be linked to the work of Frederick's correspondents Leonardo Fibonacci in Italy and the school of Ibn Yunus in Mosul, and to the work of later scholars - Campanus of Novara and Muḥyī al-Dīn al-Maghribī. The unnamed philosopher, who is proved wrong in the correspondence, is in all likelihood Theodore of Antioch. An analysis of the terminology used in the Hebrew translation of the lost Arabic original shows that Judah created a unique mathematical and astronomical vocabulary, which changed during his working life. It is influenced by that of Jacob Anatoli, but Judah's terminology is generally much closer to that of his predecessor Ibn Ezra. It is then shown that the interreligious collaboration recorded in the correspondence is typical for the appropriation of Greek learning in the Middle Ages, but its placement within the framework of the Midrash ha-Ḥokhmah is influenced by interreligious polemics. Here, it serves to prove the superiority of the Jewish religion.
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Herman, Dana. "Hashavat Avedah : a history of Jewish Cultural Reconstruction, Inc." Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=99925.
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This thesis is an institutional history of Jewish Cultural Reconstruction, Inc. (JCR), an organization mandated by the Office of Military Government, United States (OMGUS) to assume trusteeship over heirless Jewish cultural property that had been plundered by the Nazis and later centralized in depots in the American Zone of Germany in the wake of the Second World War. Formally established in 1947, until 1951 JCR functioned as the cultural arm of the Jewish Restitution Successor Organization (JRSO) and distributed hundreds of thousands of books, thousands of ceremonial objects, and Torah scrolls to Jewish communities around the world including the United States, Israel, West Germany, Britain, and Canada. Looking beyond its mandated mission, JCR was also involved in searching for caches of Jewish property in the Allied zones, microfilming manuscripts and archives in German public institutions, and negotiating the enactment of West German legislation to safeguard future discoveries of Jewish property.Salo Baron, professor of Jewish history at Columbia University, was JCR's founder and president; many of the foremost Jewish intellectuals of the day, including Hannah Arendt, Gershom Scholem, and Leo Baeck were associated with it. This study of JCR sheds light on numerous topics, not the least of which is the political activities of Jewish academics in the aftermath of the Holocaust. Further, the internecine struggles among Jewish organizations over which group best represented world Jewry as trustee of this property is highlighted along with the development of JCR from a research commission to a U.S.-recognized supervisory body. JCR's interactions with the State and War departments as well as with the American military government in Germany add to the discussion of Jewish influence during this period. The examination of JCR's activities in the American zone between 1948 and 1951 serves to underscore the diligent work that was carried out, but also the less than ideal conditions in which this work was done. The distribution process undertaken by JCR and its member organizations emphasizes the debate surrounding what it meant to culturally reconstruct the Jewish world after the Holocaust. Finally, a discussion of JCR's very limited activities, from 1952 to 1977 when it was finally dissolved, underscores the difficulties inherent in maintaining a relevant rationale and function in an ever-changing political landscape.Cette these presente l'histoire institutionnelle de la Jewish CulturalReconstruction, Inc. (JCR), une organisation mandatee par le bureau dugouvernement militaire des Etats Unis (OMGUS) pour assumer la tutelle desbiens juifs culturels sans heritier, qui ont ete pilles par les nazis et plus tardcentralises dans les depots de la zone americaine en Allemagne apres la DeuxiemeGuerre mondiale. De sa creation officielle en 1947 a 1951, la JCR a fonctionnecomme l'antenne culturelle de la Jewish Restitution Successor Organization(JRSO). Elle a distribue des centaines de milliers de livres, des milliers d'objetsrituels et des rouleaux de Torah aux communautes juives dans le monde,notamment aux Etats-Unis, en Israel, en Allemagne de l'Ouest, en Grande-Bretagne et au Canada. Outre sa mission originelle, la JCR a egalement participea la recherche des caches de biens juifs dans les zones alliees, a enregistre surmicrofilms des archives et des manuscrits appartenant aux institutions publiquesallemandes et est egalement intervenue pour encourager une legislation ouestallemandeafin de sauvegarder les decouvertes a venir des biens juifs.
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Kinsella, Karl. "Edifice and education : structuring thought in twelfth-century Europe." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:e7b2e623-e6a1-4bc4-970d-bb4af9868d34.
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This thesis explores the diverse range of textual and visual architectural representations in twelfth-century didactic texts. It argues that these representations are not arbitrarily chosen frameworks for holding data; instead, architecture can perform a certain pedagogical role. In this role architectural representations mediate between imperceptible abstract concepts in the text and the tangible world of the reader. By focusing on the relationship between text and image this thesis argues that the two play a meaningful part in conveying intangible elements of the world to the reader. The thesis creates an alternative to the historiography on architecture and its representations by redirecting focus from the development of technical drawings and onto the intellectual context of the drawings, and ultimately questions why architecture, in particular, appears so frequently in didactic manuscripts of the period. The argument is framed by two points. First, it recognises the manifold ways in which architectural representations appear by focusing on three particular examples: quadrivial texts, Richard of Saint Victor's In visionem Ezechielis, and Honorius Augustodunensis' Gemma animae. These texts provide case studies to argue the primary point of thesis, namely, that architectural representations were used to provide tangible or kinaesthetic models to aid readers' understanding of difficult material. Second, the language and structure of the three studies reflect a dimensional framework that was used to articulate particular aspects of the drawings. The dimensional aspects of the drawings appear in texts as references to length, width, height, and the typological qualities of architecture. Overall the thesis has two important implications. First by recognising the important relationship between text and image it is possible to draw out the pedagogical aims and processes present in some twelfth-century didactic works. Second, common examples of architectural representations, such as Gospel canon tables, are recognised as part of a broader spectrum of heuristic images and diagrams.
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Theodore, David Michael. ""Aproued on my self" : inbetween the sheets of Inigo Jones's Palladio." Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=31030.
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In this essay I look at the significance of Inigo Jones's annotated copy of Andrea Palladio's I quattro libri dell'architettura in a time of momentous change in the habits of readers and writers, printers and publishers, architects and kings. Jones lived in Stuart England, a hinge period swinging between print culture and manuscript culture, science (mechanical philosophy) and magic (Neoplatonism, hermeticism, alchemy), humoural physiology and modern medicine. I examine his book as part of a change of social setting, looking outward from his study of Palladian architectural theory to developments in publishing and authorship, perspective and theatre design, graphic representation and anatomy, medicine and the history of the human body.
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Golden, James Joseph. "Protestantism and public life : the Church of Ireland, disestablishment, and Home Rule, 1864-1874." Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:41d2b2dd-4dc0-48db-8b10-4d7828b4f515.
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This thesis explores the hitherto undocumented disestablishment and reconstruction of the Anglican Church of Ireland, c.1868-1870, and argues that this experience was formative in the emergence of Home Rule. Structurally, the Church’s General Synod served as a model for an autonomous Irish parliament. Moreover, disestablishment and reconstruction conditioned the political trajectories of the Protestants initially involved in the first group to campaign for a federal Irish parliament, the Home Government Association (HGA). More broadly, both the HGA and the governance of the independent Church—the General Synod—grew from the bedrock of the same associational culture. The HGA was more aligned with the public associations of Protestant-dominated Dublin intellectual life and the lay associational culture of the Church. Although the political vision advocated was different from the normal conservatism of many of its Protestant members, culturally it was entirely grounded in the recent Anglican experience.
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Hauswedell, Tessa C. "The formation of a European identity through a transnational public sphere? : the case of three Western European cultural journals, 1989-2006." Thesis, University of St Andrews, 2009. http://hdl.handle.net/10023/789.
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This thesis analyses processes of discursive European identity formation in three cultural journals: Esprit, from France, the British New Left Review and the German Merkur during the time periods 1989-92, and, a decade later, during 2003-06. The theoretical framework which the thesis brings to bear on this analysis is that of the European Public Sphere. This model builds on Jürgen Habermas’s original model of a “public sphere”, and alleges that a sphere of common debate about issues of European concern can lead to a more defined and integrated sense of a European identity which is widely perceived as vague and inchoate. The relevancy of the public sphere model and its connection to the larger debate about European identity, especially since 1989, are discussed in the first part of the thesis. The second part provides a comparative analysis of the main European debates in the journals during the respective time periods. It outlines the mechanisms by which identity is expressed and assesses when, and to what extent, shared notions of European identity emerge. The analysis finds that identity formation does not occur through a developmental, gradual convergence of views as the European public sphere model envisages. Rather, it is brought about in much more haphazard back-and-forth movements. Moreover, shared notions of European identity between all the journals only arise in moments of perceived crises. Such crises are identified as the most salient factor which galvanizes expressions of a common, shared sense of European identity across national boundaries and ideological cleavages. The thesis concludes that the model of the EPS is too dependent on a partial view of how identity formation occurs and should thus adopt a more nuanced understanding about the complex factors that are at play in these processes. For the principled attempt to circumscribe identity formation as the outcome of communicative processes alone is likely to be thwarted by external events.
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Stuart-Buttle, Tim. "Classicism, Christianity and Ciceronian academic scepticism from Locke to Hume, c.1660-c.1760." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:a181f810-9637-4b70-a147-ea9444a54cd5.
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This study explores the rediscovery and development of a tradition of Ciceronian academic scepticism in British philosophy between c.1660-c.1760. It considers this tradition alongside two others, recently recovered by scholars, which were recognised by contemporaries to offer opposing visions of man, God and the origins of society: the Augustinian-Epicurean, and the neo-Stoic. It presents John Locke, Conyers Middleton and David Hume as the leading figures in the revival of the tradition of academic scepticism. It considers their works in relation to those of Anthony Ashley Cooper, third earl of Shaftesbury, and Bernard Mandeville, whose writings refashioned respectively the neo-Stoic and Augustinian-Epicurean traditions in influential ways. These five individuals explicitly identified themselves with these late Hellenistic philosophical traditions, and sought to contest and redefine conventional estimations of their meaning and significance. This thesis recovers this debate, which illuminates our understanding of the development of the ‘science of man’ in Britain. Cicero was a central figure in Locke’s attempt to explain, against Hobbes, the origins of society and moral consensus independent of political authority. Locke was a theorist of societies, religious and civil. He provided a naturalistic explanation of moral motivation and sociability which, drawing heavily from Cicero, emphasised the importance of men’s concern for the opinions of others. Locke set this within a Christian divine teleology. It was Locke’s theologically-grounded treatment of moral obligation, and his attack on Stoic moral philosophy, that led to Shaftesbury’s attempt to vindicate Stoicism. This was met by Mandeville’s profoundly Epicurean response. The consequences of the neo-Epicurean and neo-Stoic traditions for Christianity were explored by Middleton, who argued that only academic scepticism was consistent with Christian belief. Hume explored the relationship between morality and religion with continual reference to Cicero. He did so, in contrast to Locke or Middleton, to banish entirely moral theology from philosophy.
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Svanidze, Tamara. "Les transferts culturels européens en Géorgie dans la seconde moitié du XIXe siècle à travers la presse de l’époque." Thesis, Sorbonne Paris Cité, 2016. http://www.theses.fr/2016INAL0007.
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Cette thèse a pour ambition de montrer dans quelle mesure la presse géorgienne de la seconde moitié du XIXe siècle qui constitue une source historique précieuse sur cette période, permet de suivre l’évolution des transferts culturels européens et de cerner le profil social et politique des médiateurs géorgiens de ces transferts. Elle s’intéresse aux discours qui accompagnent l’introduction du mode de vie moderne et du progrès technique, aux réactions suscitées par le regard que les Européens portent sur la Géorgie, mais aussi à l’expérience que les Géorgiens rapportent de leurs séjours en Europe. En effet, ces voyages, qui leur permettent d’observer la vie politique et sociale européenne et d’établir des contacts avec les milieux intellectuels, s’inscrivent dans la perspective de contribuer, de retour dans leur patrie, au succès du projet politique auquel, désormais, ils s’identifient. Notre travail accorde une place importante à l’étude des mécanismes qui rendent possibles les flux d’importation dans le domaine de la littérature et des sciences : institution d’un champ intellectuel, élaboration d’une nouvelle terminologie, mise en place de critères de sélection des textes étrangers et stratégies discursives facilitant leur diffusion. En élucidant ces critères, qui conduisent à la sélection des textes et des auteurs européens ou au choix des références à l’Europe, nous nous attachons à analyser dans quelle mesure les transferts se font le reflet d’un contexte historique caractérisé par la formation d’une conscience nationale et d’idéologies concurrentes qui, dès les premières années du XXe siècle, conduiront la Géorgie de la révolution à l'indépendanceThis dissertation aims to show in what measure the Georgian press of the second half of the nineteenth century, which constitutes a precious historical resource for study of this time period, allows us to follow the evolution of cultural transfers from Georgia to Europe and to understand the political and social profile of the Georgian mediators of these transfers. It manifests an interest in the discourses that accompany the introduction of modern living and technological progress in the country, in the reactions inspired by the European perspective on Georgia, and also in the experience that the Georgians bring back home after their travels in Europe. In fact, these travels allow them to observe European political and social life and to establish contacts with intellectual milieus in order to contribute, when they return to their country, to the success of the political projects with which they would identify. My work centers on the mechanisms that have made possible the flow of foreign cultural transmission in the fields of literature and science: the institution of an intellectual field, the elaboration of a new terminology, the establishment of selection criteria for foreign texts, and the establishment of discursive strategies facilitating the diffusion of such texts. In elucidating these criteria, which lead to the selection of European texts and authors or to the choice of references to Europe, I will analyze in what measure the transfers reflect a historical context characterized by the formation of a national consciousness and competing ideologies that, from the beginning years of the twentieth century, would lead Georgia from revolution to independence
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Owen, Ceri. "Vaughan Williams, song, and the idea of 'Englishness'." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:117f2c64-3b63-43aa-9dd3-15a7ce2f9339.
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It is now broadly accepted that Vaughan Williams's music betrays a more complex relation to national influences than has traditionally been assumed. It is argued in this thesis that despite the trends towards revisionism that have characterized recent work, Vaughan Williams's interest in and engagement with English folk materials and cultures remains only partially understood. Offering contextual interpretation of materials newly available in the field, my work takes as its point of departure the critical neglect surrounding Vaughan Williams's contradictory compositional debut, in which he denounced the value of folk song in English art music in an article published alongside his song 'Linden Lea', subtitled 'A Dorset Folk Song'. Reconstructing the under-documented years of the composer's early career, it is demonstrated that Vaughan Williams's subsequent 'conversion' and lifelong attachment to folk song emerged as part of a broader concern with the intelligible and participatory quality of song and its performance by the human voice. As such, it is argued that the ways in which this composer theorized an idea of 'song' illuminate a powerful perspective from which to re-consider the propositions of his project for a national music. Locating Vaughan Williams's writings within contemporaneous cultural ideas and practices surrounding 'song', 'voice', and 'Englishness', this work brings such contexts into dialogue with readings of various of the composer's works, composed both before and after the First World War. It is demonstrated in this way that the rehabilitation of Vaughan Williams's music and reputation profitably proceeds by reconstructing a complex dialogue between his writings; between various cultural ideas and practices of English music; between the reception of his works by contemporaneous critics; and crucially, by considering the propositions of his music as explored through analysis. Ultimately, this thesis contends that Vaughan Williams's music often betrays a complex and self-conscious performance of cultural ideas of national identity, negotiating an optimistic or otherwise ambivalent relationship to an English musical tradition that is constructed and referenced through a particular idea of song.
Books on the topic "Jews – Europe – Intellectual life"
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J, Greenspoon Leonard, Simkins Ronald, and Horowitz Brian, eds. The Jews of Eastern Europe. Omaha: Creighton University Press, 2006.
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S, Dawidowicz Lucy, ed. The golden tradition: Jewish life and thought in Eastern Europe. Syracuse, N.Y: Syracuse University Press, 1996.
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Association des Journées Européennes de la Culture Juive - Nancy Lorraine Sud. Anthropologie de la Culture Juive: Itinéraires du patrimoine juif en Europe suivi de La cuisine en héritage. Nancy: Association des Journées Européennes de la Culture Juive - Nancy Lorraine Sud, 2008.
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Esau's tears: Modern anti-semitism and the rise of the Jews. Cambridge, U.K: Cambridge University Press, 1997.
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Jewish studies in the 21st century: Prague, Europe, world. Wiesbaden: Harrassowitz Verlag, 2014.
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Jewish intellectual women in Central Europe, 1860-2000: Twelve biographical essays. Lewiston, N.Y: The Edwin Mellen Press, 2012.
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S, Dawidowicz Lucy, ed. The Golden tradition: Jewish life and thought in Eastern Europe. Northvale, N.J: J. Aronson, 1989.
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The Influence of Jewish culture on the intellectual heritage of Central and Eastern Europe. Krakow: Wyższa Szkoła Filozoficzno-Pedagogiczna Ignatianum, 2011.
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Brothers and strangers: The east European Jew in German and German Jewish consciousness, 1800-1923. Madison: University of Wisconsin Press, 1999.
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1949-, Biale David, Westman Robert S, William Andrews Clark Memorial Library., and University of California, Los Angeles. Center for 17th- & 18th- Century Studies., eds. Thinking impossibilities: The intellectual legacy of Amos Funkenstein. Toronto: Published by the University of Toronto Press in association with the UCLA Center for Seventeenth- and Eighteenth-Century Studies and the William Andrews Clark Memorial Library, 2008.
Find full textBook chapters on the topic "Jews – Europe – Intellectual life"
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Gibbs, Graham C. "Huguenot Contributions to England’s Intellectual Life, and England’s Intellectual Commerce with Europe, c.1680–1720." In Huguenots in Britain and their French Background, 1550–1800, 20–41. London: Palgrave Macmillan UK, 1987. http://dx.doi.org/10.1007/978-1-349-08176-9_2.
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Cast, David. "Poge the Florentyn: A Sketch of the Life of Poggio Bracciolini." In Atti, 163–72. Florence: Firenze University Press, 2020. http://dx.doi.org/10.36253/978-88-6453-968-3.12.
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Thanks to his part in the rediscovery of Lucretius in the Renaissance Poggio Bracciolini has been much in academic news recently. But he was always there as a part of the histories of that moment, in all its twists and turns, as an example of what it was to be a Renaissance humanist in the earlier part of the XVth century. He was born in 1380 and educated first in Arezzo. But he soon moved to Florence to become a notary and from his intellectual contacts there a little after 1403 he became a member of the entourage of Pope Benedict IX to remain all his life a member of the Papal court. But, in true humanist fashion, he was busy always with his writings, taking on a range of general subjects, nobility, the vicissitudes of Fortune and many others. Also, again in true humanist fashion, he was often involved in dispute with other scholars, most notably Lorenzo Valla. Yet, amidst all this activity, he had time to travel throughout Europe, scouring libraries to uncover, as with Lucretius, long neglected texts. But perhaps his most notable achievement was the design of a new script, moving away from the less legible texts of medieval copyists to provide one, far easier to read, that was to become the model in Italy for the first printed books – as it is a model still for publishers. Few scholars of that moment can claim to have had so profound and persistent an influence on the spread of culture in Europe and beyond.
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Visi, Tamás. "Jews in Medieval Central Europe." In Oxford Handbook of Medieval Central Europe, 483–506. Oxford University Press, 2022. http://dx.doi.org/10.1093/oxfordhb/9780190920715.013.21.
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Abstract This chapter focuses on the practices of the world of Jewish communities in medieval Central Europe. It compares their structures, legal frameworks, economy, rabbinic movements, intellectual life, and culture across the region, and sums up their influence on the key modern anti-Semitic and anti-Jewish views projected during the nineteenth and twentieth century. Textual sources suggest that the earliest Jewish inhabitants of medieval Central Europe were merchants. During the thirteenth century, the number of the Jewish communities in East Central Europe increased dramatically. This development was directly connected to the process of urbanization; the new towns offered opportunities for Jews to settle and earn a living. Several Central European monarchs issued letters of privilege that defined the basic legal framework of Jewish life. However, violent persecutions and expulsions reshaped the settlement structure of Jews in Austria, Moravia, and Silesia from the end of the fourteenth century on.
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Land, Martin. "Against the “Attack on Linking”: Rearticulating the “Jewish Intellectual” for Today." In Jews and the Ends of Theory, 263–92. Fordham University Press, 2018. http://dx.doi.org/10.5422/fordham/9780823282005.003.0011.
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This chapter begins by tracing the assertions that link the predominance of Jews in critical discourses to Jewish marginality to a 1919 essay by Thorstein Veblen. Veblen does not argue that creativity and innovation thrive on the margins but, rather, that marginal groups like the Jews are better able than their European contemporaries to hold to a position of detachment and alienation from tradition and received wisdom, transforming their marginality into a critical perspective from which they are able to question, as it were, both themselves and the European social and economic systems. Recent critics of Veblen have pointed at his blindness toward the cultural and economic characteristics of Jewish communal life. In their critique, however, they take the disproportionate success of American Jews as their prime measure, supplanting Veblen's intellectual value with monetary value. From this perspective, Jews are no longer marginal but, on the contrary, central to the ever-expanding social order of capital.
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Grossman, Avraham. "The Social and Cultural Background of Rashi’s Work." In Rashi, 3–11. Liverpool University Press, 2012. http://dx.doi.org/10.3828/liverpool/9781904113898.003.0001.
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This chapter discusses the social and cultural background of Rashi's work. According to evidence preserved in the literary accounts and archaeological findings, Jews began to settle in what is now France during Roman times, in the first century CE. That settlement continued uninterrupted until Rashi's time. In general, Jews continued to do well in France. Nevertheless, the weakness of the central government and the ascendancy of local fiefdoms meant that their social and political status differed in each of the feudal states that made up eleventh-century France, depending upon the good will of the local rulers. Two developments during the eleventh and twelfth centuries influenced Jewish economic and intellectual life and the internal organization of the Jewish community: the growth of cities and the European intellectual renaissance. The chapter then looks at the Jewish community in Troyes and the Jewish centre in Champagne; the twelfth-century renaissance; and the Jewish–Christian religious polemics.
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Kellner, Menachem. "Rabbi Joseph B. Soloveitchik and Maimonides." In Reinventing Maimonides in Contemporary Jewish Thought, 39–57. Liverpool University Press, 2019. http://dx.doi.org/10.3828/liverpool/9781906764951.003.0003.
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This chapter talks about the central role of Maimonides in the life and thought of Rabbi Joseph B. Soloveitchik, which was attested as a moving autobiographical passage in his work titled And from There You Shall Seek. It describes Rabbi Soloveitchik as an independent thinker who had been deeply involved in European intellectual life before the Second World War but had not blindly adopted Maimonides' philosophical positions. It also mentions how Rabbi Soloveitchik agrees with Maimonides but presents his thought in sharp terms that often evoke resistance among his more traditional readers. The chapter reviews Maimonides' interpretation by Professor Isadore Twersky, Rabbi Soloveitchik's son-in-law. It analyses how Rabbi Soloveitchik presents Maimonides in a language acceptable to contemporary traditional Jews.
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Naimark-Goldberg, Natalie. "Social Gatherings in Private Homes." In Jewish Women in Enlightenment Berlin, 180–215. Liverpool University Press, 2013. http://dx.doi.org/10.3828/liverpool/9781904113539.003.0006.
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This chapter focuses on the gatherings that took place in private homes, which provide a setting for social interaction and cultural exchange among enlightened Jewish women, with other members of the Jewish community, and, significantly, with non-Jews. Receiving guests and visiting others' homes was an activity of threefold significance in the life of enlightened Jewish women. It was important to them as members of the cultured strata of German society, in that it offered them the opportunity to engage in cultivated conversation, and by extension to inform themselves and develop their intellectual powers. It had a particular significance for them as Jews, in bringing them into contact not only with members of their own religious community but also with non-Jews, thus strengthening their connections to the German and European world. And it had a further implication for them as women, in offering them an accessible forum for discussion at a time when communication was valued as an important means to foster enlightenment and human progress but women were excluded from many of the formal structures created to facilitate it. This less institutionalized form of sociability thus joined the practices of visiting the spas and exchanging letters as a viable option for female participation in cultural and conversational activity.
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Gerber, Jane S. "Reconstructing Sepharad in Istanbul and Salonica 1492–1600." In Cities of Splendour in the Shaping of Sephardi History, 171–213. Liverpool University Press, 2020. http://dx.doi.org/10.3828/liverpool/9781904113300.003.0006.
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The chapter highlights the beginning of the reconstruction of Sephardi intellectual and communal life soon after the Expulsion. It gives importance in the two largest cities in the Ottoman empire, Istanbul and Salonica, that sheltered the largest concentrations of Sephardim in the sixteenth century and provided conditions for the emergence of a new transnational people. Salonica's impact on Sephardi reconstruction was primarily cultural and economic, while Istanbul's impact was political and demographic. The chapter discusses the process of constructing a new Sephardi with the 1942 cataclysm serving as a watershed. It also analyses the majority of the Iberian refugees settled in the Ottoman empire in the sixteenth century and the small number of Iberian refugees, primarily from among the Conversos of Portugal, who found refuge in the West. Salonica, as the closest Ottoman port to Europe, received the first groups of seaborne refugees in the summer of 1492. It continued to be a favourite destination for Sephardim for approximately a century. Conversely, the Iberian immigrants to Istanbul joined a long-established and diverse Romaniote population, Karaites, and Jews from many corners of Anatolia, the Balkans, and Europe. Ultimately, in both Ottoman cities, the Jewish exiles regrouped and formed new communal associations.
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Shapiro, Marc B. "Response to the New Nazi Government (1933–1934)." In Between the Yeshiva World and Modern Orthodoxy, 110–34. Liverpool University Press, 1999. http://dx.doi.org/10.3828/liverpool/9781874774525.003.0005.
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This chapter takes a step back to consider the state of the German Jewry at length after the rise of Adolf Hitler to power in 1933. Rabbi Jehiel Jacob Weinberg, for his part, held a rather hopeful view of the situation that year, going so far as to repeatedly express that the Jews had nothing to fear from the Nazis, and the controversies his optimistic views caused within the German Jewish intellectual community. In the meantime, Hitler was beginning to implement more antisemitic reforms. His banning of the sheḥitah — the Jewish practice of ritually slaughtering meat — in particular shocked the Jewish community. At the same time that discussions about the sheḥitah issue were going on, Weinberg was confronted by plans to transfer the Berlin Rabbinical Seminary to Palestine. Though a minor episode in Weinberg's life, through it the chapter provides further insight into the relationship between east European talmudists and the modern rabbinical seminary.
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"Cultural and intellectual life, 1600–1789." In Early Modern Europe, 1450–1789, 383–428. 3rd ed. Cambridge University Press, 2022. http://dx.doi.org/10.1017/9781009160797.013.
Full textConference papers on the topic "Jews – Europe – Intellectual life"
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Milis, George, Marianna Gregoriou, Katerina Mandenaki, Nina Tsvetkova, Maria Goranova, Francesca Di concetto, and Thomas Connolly. "TOWARDS AN ONLINE 3D GAMING AND SIMULATION ENVIRONMENT FOR TEACHERS IN SPECIAL EDUCATION." In eLSE 2018. Carol I National Defence University Publishing House, 2018. http://dx.doi.org/10.12753/2066-026x-18-100.
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A recent report by the Social Protection Committee on the social dimension in the EU 2020 strategy, stated that greater emphasis must be put on innovating the training of human capital to be responsible for improving the quality of life for vulnerable people throughout Europe, including persons with intellectual and developmental disabilities. Education plays a pivotal role in this process and presents many challenges, especially with regard to the practice learning. However, arranging practice learning for students carries the challenge of finding qualified mentors/practice assessors, finding sufficient numbers of placements for all students, and addressing the risks associated with the safety and well-being of students and trainees. An innovative approach to experiencing practice learning is through simulation- and game-based education where students engage in an imitation of a real-world scenario in playful ways. An immediate advantage of interactive simulations and games is the provision of risk-free environments in cases where consequences are too costly or hazardous in real life; with a simulated practice game there are no consequences outside the boundaries of the game environment. Responding to the above challenges, the Play2Do project (http://www.play2do.eu) develops a 3D gaming environment that provides a safe and readily accessible environment where students studying to become teachers of people with intellectual disabilities can learn by interacting with non-player characters in a simulation of real world scenarios. The approach uses a more modern, constructivist approach to education and represents an example of innovative education in a digital era, particularly a computer-games era. The core constituent of the gaming/simulation environment are the real-world scenarios. In our work, we engaged special education experts from the UK, Greece, Italy, Bulgaria and Cyprus and created first a sound understanding of what exact needs are addressed by the simulation environment and second a set of six well-defined scenarios. For instance, dealing with a case in the autism spectrum, the player faces certain behaviour patterns in a simulation setting and finds his/her way through the scenes by interpreting the situation and responding appropriately. A key research finding is that gaming and virtual simulations in practice learning may be better used as a tool to give teachers a certain level of confidence and knowledge but not as a replacement of actual practice.