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Articles de revues sur le sujet "Austria – Intellectual life – 17th century"
1
Hanovs, Deniss. « THE ARISTOCRAT BECOMES A COURTIER… FEATURES OF EUROPEAN ARISTOCRATIC CULTURE IN THE 17th CENTURY ». Via Latgalica, no 1 (31 décembre 2008) : 62. http://dx.doi.org/10.17770/latg2008.1.1590.
Texte intégralRésumé :
As John Adamson outlined in his voluminous comparative analysis of European court culture, „in the period between 1500 and 1750 a „Versailles model” of a court as a self-sufficient, situated in a free space, architectonically harmonious city-residency remote from the capital city, where the king’s household and administration was located, was an exception.” The Versailles conception and „model” both architectonically and in terms of practical functioning of the court was spread and secured in the 18th century, developing into a model of absolutism which was imitated to different extents. The spectrum of the adoption of the court of Louis XIV by material and intellectual culture reached from the grand ensembles of palaces of Carskoye Selo in Peterhof, Russia, Drottningholm in Sweden and Sanssouci in Germany to several small residences of the German princes’ realms in Weimar, Hanover, and elsewhere in Europe. Analyzing the works of several researchers about the transformation of the French aristocracy into court society, a common conclusion is the assurance of the symbolic autocratic power by Louis XIV to the detriment of the economic and political independence of the aristocracy. In this context, A. de Tocqueville points at the forfeiture of the power of the French aristocracy and its influence and a simultaneous self-isolation of the group, which he defines as a „caste with ideas, habits and barriers that they created in the nation.” Modern research, when revisiting the methods of the resarch on the aristocracy and when expanding the choice of sources, is still occupied with the problem defined in the beginning of the 19th century by A. de Tocqueville: The aristocracy lost its power and influence, and by the end of the 18th century also its economic basis for its dominance in French society. John Levron defines courtiers as functional mediators between the governor and society, calling them a „screen”.1 In turn, Ellery Schalk stated that in the time of Louis XIV the aristocracy was going through an elite identity crisis, when alongside the old aristocracy involved in military professions (noblesse d’épée), the governor allowed a new, so-called administrative aristocracy (noblesse de robe) to hold major positions and titles of honour. Along with the transformation of the traditional aristocratic hierarchy formed in the early Middle Ages, which John Lough described as an anachronism already back in the 17th century, also the status of governor and its symbolic place in the aristocratic hierarchy changed. It shall be noted that it is the question of a governor’s role in the political culture of absolutism by which the ideas of many researches can be distinguished. Norbert Elias thinks that an absolute monarch was a head of a family, which included the whole state and thereby turned into a governor’s „household”. Timothy Blanning, on the other hand, thinks that the court culture of Louis XIV was the expression of the governor’s insecurity and fears. This is a view which the researcher seems to derive from the traumatic experience of the Fronde (the aristocrats’ uprising against the mother of Louis XIV, regent Anna of Austria), which the culturologist K. Hofmane interpreted from a psychoanalytical point of view and defined Louis XIV as a conqueror of chaos and a despotic governor. In the wide spectrum of opinions, it is not the governor’s political principles which are postulated as a unifying element, but scenarios of the representation of power, their aims and various tools that are combined in the concept of court culture. N. Elias names symbolic activities in the court etiquette as the manifestation of power relations, whereas M. Yampolsky identifies a symbolic withdrawal of a governor’s body from the „circulation in society”, when a governor starts to represent himself, thereby alienating himself from society. George Gooch in this way reprimanded Louis XV as he thought this development would deprive the royal representation from the sacred. In turn, Jonathan Dewald in his famous work „European Aristocracy” noted that Louis XIV was not the first to use the phenomenon of the court for securing the personal authority of a governor, and refers to the courts during the late period of the Italian Renaissance as predecessors of French court culture. What role did the monarch’s closest „viewers” – the courtiers – play in this? K. Hofmane by means of comparison with the ancient Greek mythical monster Gorgon comes to conclusion that the court had to provide prey for the Gorgon (the king), who is both scared and fascinated by the terrific sight (of power and glory). The perception of the court as a collective observer implies the presence of the observed and worshiped object, the king. The public life of Louis XIV, which was subjected to the complicated etiquette, provided for the hierarchical access to the king’s public body. Let’s remember the „Memoirs” of Duc de Saint-Simon that gives a detailed description of the symbolic privileges granted to the courtiers, which along the material gifts (pensions, concessions and land plots) were tools for the formation of the identity and the status of a new aristocrat/courtier – along with the right to touch the king’s belongings, his attire, etc. The basis for securing the structure of the court’s hierarchy was provided by the governor’s body along the lines mentioned above, which according to the understanding of representation by M. Yampolsky was withdrawn from society and placed within the borders of the ensemble of the Versailles palace. There, by means of several tools, including dramatic works of art, the governor’s body was separated from its symbolic content and hidden behind the algorithms of ritualized activities. Blanning also speaks about a practice of hiding from the surrounding environment, thereby defining court culture as a hiding-place that a governor created around himself. It was possible to look at a governor and thereby be observed by him not only on particular festivals, when a governor was available mostly for court society, but also in different works of visual art, for example, on triumphal archs, in engravings, or during horse-racings.
2
Luft, David S. « Austrian Intellectual History and Bohemia ». Austrian History Yearbook 38 (janvier 2007) : 108–21. http://dx.doi.org/10.1017/s0067237800021445.
Texte intégralRésumé :
This is an essay about the cultural, political, and geographical location of Austrian intellectual history and the special place of Bohemia and Moravia in that history. A great deal has been written about the multinational and supranational quality of Austrian culture and intellectual life. In practice, however, the Austria referred to in such arguments is usually the Habsburg monarchy of the two generations before World War I. Austrian intellectual history has generally been either strongly centered in Vienna or oriented to a very broad concept of Austria that includes the monarchy as a whole in the late nineteenth century. What is lost between the metropolis and the vast monarchy of many peoples is the centuries-long relationship between Austrian and Bohemia that was the basis for Austrian intellectual life in the eighteenth and nineteenth centuries. I argue here that we should think of Bohemia in the eighteenth and nineteenth centuries as part of Austrian intellectual history in a way that other regions and historic lands in the Habsburg monarchy were not.
3
Marton, Gellért Ernő. « A Life in Service of his Homeland – the Diplomatic Role and Activity of János Rimay ». Rocznik Przemyski. Historia 1 (26) (2021) : 3–28. http://dx.doi.org/10.4467/24497347rph.21.001.14724.
Texte intégralRésumé :
The goal of this paper is to summarise the diplomatic and political role of poet and intellectual, János Rimay of Alsósztregova and Rima. Rimay is well-known as the pupil and friend of the great Hungarian poet, Bálint Balassi, and also as a great poet and a representative of stoicism, as well as as a diplomat and statesman who became important in the regional diplomacy in the last decades of the 16th century and the first decades of the 17th century.
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Seregina, Anna. « The “Life of Lady Falkland” : a biography or a conversion story ? » Adam & ; Eve. Gender History Review, no 29 (2021) : 265–81. http://dx.doi.org/10.32608/2307-8383-2021-29-265-281.
Texte intégralRésumé :
The article presents an introduction to a first Russian translation of the “Life of Lady Falkland” written in the mid-17th century by the nuns of the English Benedictine Abbey at Cambrai (the Cary sisters), which told the life of their mother, Elizabeth Cary, Viscountess of Falkland – a translator, poet and polemicist, and also a Catholic convert. It has been argued that the “Life” combines the traits of biography and conversion story, and that the conversions described there – of Lady Falkland and her children fell into the category of the so-called “intellectual conversions” brought about by reading books and debating the fine points of religious doctrines. “Intellectual conversions’ were seen to be reserved to men. However, the Cary sisters used this model to establish their position within the Cambrai religious community, which consisted of many nuns with wide intellectual interests. The authors of the “Life” also demonstrated that intellectual efforts of their mother led to conversions of others to Catholicism, thus making her a Catholic missionary in all but a name.
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Grömer, Karina, et Michael Ullermann. « Functional Analysis of Garments in 18th Century Burials from St. Michael’s Crypt in Vienna, Austria ». Acta Universitatis Lodziensis. Folia Archaeologica, no 35 (30 décembre 2020) : 123–35. http://dx.doi.org/10.18778/0208-6034.35.08.
Texte intégralRésumé :
The Michaelergruft in Vienna (St. Michael’s crypt), Austria, is located near the imperial palace Vienna and has been used between 1560 and 1784 by the local nobility of the city center in Vienna. The inventory of a large number of coffins has been preserved due to favorite environmental conditions, it offers the possibility to study specific details about the funeral customs of the 17th and 18th century in Central Europe. Selected burials dating to the 18th century from the Michaelergruft serve as case studies for developing new theoretical and methodological approaches in investigating the textiles and garments found in the coffins.
Garments found in crypts usually are analysed due to costume history, aspects of conservation and preparation. Also textile analysis and modern analytical methods are applied to the material. In discussing the garments from St. Michael’s crypt, questions about the interpretation of the costume arise such as if they are “normal” daily life (or festivy) garments or specific funeral costumes. In the following paper criteria are discussed which enable to distinguish between “functional garments” worn also in daily life, “adapter garments” (daily life clothing that has been re-sewn, cut or altered to be used as garment for the dead), and “funeral costumes” that have been deliberately made.
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Galtsin, Dmitrii D. « Froben Prints and Polemics on Religion in Early Modern Eastern Europe ». Vestnik of Saint Petersburg University. History 67, no 2 (2022) : 578–98. http://dx.doi.org/10.21638/11701/spbu02.2022.216.
Texte intégralRésumé :
The article explores the Froben prints stored at the Rare Books Department of the Library of the Russian Academy of Science (Biblioteka Akademii Nauk) in Saint Petersburg. For three generations in the 16th century, Basel printers the Frobens influenced European intellectual life like no other publishing establishment, contributing to the spread of early Latin and Greek Christian literature, which determined both the development of theology and the humanities. Some copies of Froben prints are conspicuous for the history of their use which is intrinsically connected with various kinds of religious polemics in 16th and 17th century Eastern Europe. The focus of the article is the copies of Froben’s Opera omnia of St Augustine which underwent censorship in monastic libraries of the Polish-Lithuanian Commonwealth in the 16th and 17th century. The article traces the history of a number of Froben copies which belonged to notable Polish Protestants of the 16th and 17th centuries (Andrzej Trzecieski, Nicholas Radziwill the Black (“Czarny”), Andrzej Dobrzanski). The examination of the connections of Eastern European Protestants, which enabled vigorous exchange of books with Western Europe, bringing, for instance, a book from the library of the great Dutch cartographer Gerhard Mercator to the hands of a provincial Polish pastor, is carried out. Finally, the article addresses the marginalia left by Simeon of Polotsk on one of his books. These marginalia throw some new light on the question of Simeon’s genuine theological views. By examining the history of the copies from the Library of the Russian Academy of Science through the marginalia left in the 16th and 17th centuries by people of various religions, the article assesses Froben copies as a source on confessional and intellectual history of the period.
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Shvab, Larysa, et Yulia Tokarska. « Innovations of Socio-Religious Thought in Ukraine in the Early 17th Century ». Історико-політичні проблеми сучасного світу, no 43 (15 juin 2021) : 261–72. http://dx.doi.org/10.31861/mhpi2021.43.261-272.
Texte intégralRésumé :
The article analyzes the polemical socio-religious thought in Ukraine after the Union of Brest and the Union of the Kyiv Metropolitanate with Rome, aimed at finding the lost Orthodox tradition and reviving the idea of “God’s protection” of the city of Kyiv in the Rus Orthodox intellectual tradition of the early 17th century. After-union period in Ukrainian realities is characterized as crisis in the sense of decline of religious life, Rus bourgeoisie and fraternal movement and deviation from the policy of support of the Orthodox princely families. The entire plan of church reform, cultural and national revival of the “Commonwealth of the Rus People” was undermined in its foundations. Therefore, the intellectual religious thought of the early 17th century took into account the memory of the “good old days”, when national (regional) identity based on the Orthodox tradition was searched. However, from the point of view of the continued existence of the Orthodox Church, the defeat was only partial, as Konstiantyn Ostrozkyi and his supporters among the nobility, clergy and burghers managed to preserve the Orthodox church structure. The Cossacks demanded a rethinking of this new reality by intellectuals of the post-Brest era and Ukrainian polemicists were forced to look for an independent base for their socio-religious thought. Completely accepting neither the specific Byzantine coverage of the principles of religious-ecclesiastical ethos, nor Catholic, nor Moscow with its self-confident dogmatism and limited polemics with other confessional world, Rus intellectuals had to delve into the very foundations of a particular ideology and reconsider its value from a domestic and ecclesiastical-legal point of view. There were no winners or losers in this verbal duel. The way out of the crisis was understood by Petro Mohyla, who was ready to recognize the primacy of the Pope in order to preserve the internal independence of the Church.
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Shvab, Larysa, et Yulia Tokarska. « Innovations of socio-religious thought in Ukraine at the beginning of the 17th century ». History Journal of Yuriy Fedkovych Chernivtsi National University, no 53 (21 juin 2022) : 43–53. http://dx.doi.org/10.31861/hj2021.53.43-53.
Texte intégralRésumé :
The article analyzes the polemical socio-religious thought in Ukraine after the Union of Brest and the Union of the Kyiv Metropolitanate with Rome, aimed at finding the lost Orthodox tradition and reviving the idea of “God’s protection” of the city of Kyiv in the Russian Orthodox intellectual tradition of the early 17th century. After-union period in Ukrainian realities is characterized as crisis in the sense of decline of religious life, Russian bourgeoisie and fraternal movement and deviation from the policy of support of the Orthodox princely families. The entire plan of church reform, cultural and national revival of the “Commonwealth of the Russian People” was undermined in its foundations. Therefore, the intellectual religious thought of the early 17th century took into account the memory of the “good old days”, when national (regional) identity based on the Orthodox tradition was searched. However, from the point of view of the continued existence of the Orthodox Church, the defeat was only partial, as K. Ostrozkyi and his supporters among the nobility, clergy and burghers managed to preserve the Orthodox Church structure. The Cossacks demanded a rethinking of this new reality by intellectuals of the post-Brest era and Ukrainian polemicists were forced to look for an independent base for their socio-religious thought. The way out of the crisis was understood by Petro Mohyla, who was ready to recognize the primacy of the Pope in order to preserve the internal independence of the Church.
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Khruleva, I. Yu. « Western European Intellectual Practices of a New Type in Russian Everyday Life at Early 18th Century (case of Feofan Prokopovich) ». MGIMO Review of International Relations 15, no 6 (30 décembre 2022) : 166–78. http://dx.doi.org/10.24833/2071-8160-2022-6-87-166-178.
Texte intégralRésumé :
The focus of this study is the views of Feofan Prokopovich, a unique Orthodox thinker whose world outlook was shaped by an obvious influence of the ideas of the Protestant and Catholic Enlightenment. Talking about the Enlightenment, modern historiography focuses on the versatility of the phenomenon, preferring to talk about the Enlightenment, including the religious or confessional Enlightenment, aimed at rethinking the role of religion and the church. The Religious Enlightenment was a pan-European phenomenon that embraced Protestantism, Catholicism, Judaism, and Orthodoxy, and grew out of the desire to create an intelligent religion free of superstition and serving society. The intellectual movement of the religious Enlightenment sought to reconcile the natural philosophy of the 17th-18th centuries with a religious worldview, while trying to overcome the extremes of religious fanaticism, on the one hand, and nihilism and godlessness, on the other. The process of forming a new intellectual environment is marked by the coexistence and mutual influence of the most diverse, sometimes poorly compatible traditions, their transformation and modification. Comprehensively arguing the need for unlimited autocracy in Russia, Feofan Prokopovich, nevertheless, actively used the discourse of the Enlightenment in his writings, discussing the problem of the origin of the state, the mode of government, the boundaries of the power of the monarch, the rights and duties of subjects. On the example of Feofan Prokopovich, we can talk about the emergence and rooting of intellectual practices of a new type in Russian everyday life. The integration of Western European ideas and practices into Russian culture was ambiguous, multifaceted and depended on their adaptation to the socio-political space of Russia. Being well acquainted with the works of European authors of the 17th early 18th centuries, he rather took on the formal side of their discussions on socio-political topics, adapted a conceptual glossary that was new for the Russian educated public, which opened up opportunities for talking about politics in a new way.
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Glenn, Justin L. « The intellectual-theological leadership of John Amos Comenius ». Perichoresis 16, no 3 (1 juillet 2018) : 45–61. http://dx.doi.org/10.2478/perc-2018-0016.
Texte intégralRésumé :
Abstract John Amos Comenius was a revolutionary leader in both the church and the academy in 17th century Europe. Born and raised in Moravia and firmly grounded in the doctrine of the United Church of the Brethren, Comenius rose from obscurity in what is now the Czech Republic to become recognized around Europe and beyond as an innovative and transformational leader. He contributed to efforts such as advocating for universal education, authoring classroom textbooks (most notably in Latin education), shepherding local churches and his entire denomination, and working for unity and peace among Christians across Europe. Though for many decades after his death he seemed to be lost to time, there has been a resurgence of scholarly interest in the ideas and methods of Comenius. His life and work can serve as a source of encouragement and inspiration to church and educational leaders today.
Thèses sur le sujet "Austria – Intellectual life – 17th century"
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Mitchell, Sarah. « The Kunstkammer object in seventeenth-century Salzburg : a case study, early modern collections, transformation and materiality ». Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=83130.
Texte intégralRésumé :
The phenomenon of princely and scientific collections that proliferated in Europe during the sixteenth and seventeenth centuries has become an important focus for modern historical analysis. These collections provide a microcosm of contemporary political, economic and philosophical ideas, often characterized by geographical and cultural differences. The mid-seventeenth century Kunst- and Wunderkammer studied here, instituted by the archbishops of Salzburg, brings forward themes sometimes neglected in the literature. The archbishops' collection was part of broader efforts to reinvent the city of Salzburg as a representation of both sacred and secular authority. Strategies for significant display were derived from religious and imperial ritual, drawing on the potential of objects as signifiers. In this context, I also examine some of the debates within the literature on princely and scientific collections, where the study of wonder and science begins to merge in cross-disciplinary scholarship. Finally, I highlight the role of transformation and materiality in these collections to argue that the act of collecting objects and the act of making were imbricated in the process of self-definition. Within themes of technology and process, I investigate the pursuit of creating Kunstkammer objects, as well as the business of their display and use in diplomacy.
2
Hauser, Allen Nolan. « Patterns in creativity : an examination of Viennese culture and politics at the turn of the century ». PDXScholar, 1988. https://pdxscholar.library.pdx.edu/open_access_etds/3818.
Texte intégralRésumé :
This examination explores the Viennese cultural milieu at the turn of the century in an effort to show the commonality of backgrounds and interests among those who created the culture during that period. In this the study aims at illustrating the similarities among those artists, intellectuals, and politicians in spite of the fact that their ideas helped lay the basis for the breakdown in integration of twentieth century culture which was illustrated by Carl E. Schorske in his Fin-De-Siecle Vienna: Politics and Culture. All this is in pursuance of the overall issue of the origin of the ideas which have dominated this century, an issue dealt with only tangentially in this study.
3
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.
Texte intégralRésumé :
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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Hollewand, Karen Eline. « The banishment of Beverland : sex, Scripture, and scholarship in the seventeenth-century Dutch Republic ». Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:3e5a54dc-0664-46eb-8625-de3c480d118c.
Texte intégralRésumé :
Hadriaan Beverland (1650-1716) was banished from Holland in 1679. Why did this humanist scholar get into so much trouble in the most tolerant part of Europe in the seventeenth century? In an attempt to answer this question, this thesis places Beverland's writings on sex, sin, Scripture, and scholarship in their historical context for the first time. Beverland argued that lust was the original sin and highlighted the importance of sex in human nature, ancient history, and his own society. His works were characterized by his erudite Latin, satirical style, and disregard for traditional genres and hierarchies in early modern scholarship. Dutch theologians disliked his theology and exegesis, and hated his use of erudition to mock their learning, morality, and authority. Beverland's humanist colleagues did not support his studies either, because they believed that drawing attention to the sexual side of the classics threatened the basis of the humanist enterprise. When theologians asked for his arrest and humanist professors left him to his fate, Dutch magistrates were happy to convict Beverland because he had insolently accused the political and economic, as well as the religious and intellectual elite of the Dutch Republic, of hypocrisy. By restricting sex to marriage, in compliance with Reformed doctrine, secular authorities upheld a sexual morality that was unattainable, Beverland argued. He proposed honest discussion of the problem of sex and suggested that greater sexual liberty for the male elite might be the solution. Beverland's crime was to expose the gap between principle and practice in sexual relations in Dutch society, highlighting the hypocrisy of a deeply conflicted elite at a precarious time. His intervention came at the moment when the uneasy balance struck between Reformed orthodoxy, humanist scholarship, economic prosperity, and patrician politics, which had characterized the Golden Age of the Dutch Republic, was disintegrating, with unsettling consequences for all concerned. Placing Beverland's fate in this context of change provides a fresh perspective on the intellectual environment of the Republic in the last decades of the seventeenth century.
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Condon, Liam. « John Dunton : print and identity, 1659-1732 ». Thesis, University of Oxford, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.669920.
Texte intégral
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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.
Texte intégralRésumé :
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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Wärnberg, Karl Gustel. « The Sacred Pilgrimage : The Concept of Truth in the Life and Work of Lars Skytte ». Thesis, Uppsala universitet, Institutionen för idé- och lärdomshistoria, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-326295.
Texte intégralRésumé :
This thesis studies the life and work of Lars Skytte (1610-1696), a Swedish Ambassador to Portugal who converted to Catholicism and became a Franciscan theologian, in relation to the concept of Truth. For Skytte, Truth and Catholicism are synonymous. The thesis focuses on his semi-autobiographical book Peregrinatio sancta fratris Laurentii a D. P. Sueci (1658). As a sort of intellectual biography, this study aims at situating Skytte within the context of post- reformation rhetoric and theological thought. The main question guiding the thesis is in what way Lars Skytte argues for the Truth of the Catholic Church, as opposed to what he terms ‘schismatic’ and ‘heretical’ movements. Following a set of identified arguments for the Catholic Church as the religio vera, the thesis looks at how they are employed in various ways to answer the overarching question.
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Lubbe, Fredericka van der. « Martin Aedler and his High Dutch Minerva (1680) ». Thesis, The University of Sydney, 1999. https://hdl.handle.net/2123/27586.
Texte intégralRésumé :
This study seeks to disprove the reasons offered by previous scholars for the
emergence of the first German grammar for the English, the High Dutch Minerva (1680),
by considering biographical material on the author of this grammar, Martin Aedler (1643
- 1724), and placing the author and his work in their German and English social context.
It operates on the hypothesis that Aedler, a native of Saxony, published his grammar in
England for the use of the English intellectual lite, but did so essentially to satisfy the
patriotic imperatives of the German intelligentsia; namely, members of the language
societies of pre—national Germany. Previous scholars have hypothesised about the
emergence of the grammar based on English requirement for such a work, but have not
drawn biographical material into their argument, and thus unwittingly ignored evidence
suggesting influence by the language societies, and the desire to legitimate the German
language for a new audience.
This line of argument is conducted by means of the provision of a chapter
considering the general attitudes to language learning and requirement for skills in
German in England, then the interest of German intellectuals in England during the same
period. This leads into a biography of Aedler in his milieu both in England and
Germany. He is shown to have patriotic concerns, a high level of skill in languages and,
above all, is invested in matters which he believes are for the "public good". Aedler's
motive for writing the grammar are next considered: it is established here that while
there is a great deal of evidence supporting an intended English readership, there is also
evidence to suggest that Aedler wrote his work to be able to propagate German abroad,
and to demonstrate it to be an economical and rational language, acceptable to the
English. The following chapter demonstrates how Aedler conducted his defence of the
language in terms of his selection of grammatical theory. The final chapter considers the
reception of the High Dutch Minerva in England and Germany.
This hypothesis is supported by previously unpublished manuscript
correspondence and other documents, archival records, and the High Dutch Minerva
itself.
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LINDORFER, Bianca Maria. « Cosmopolitan aristocracy and the diffusion of baroque culture : Cultural transfer from Spain to Austria in the Seventeenth century ». Doctoral thesis, 2009. http://hdl.handle.net/1814/12037.
Texte intégralRésumé :
Defence date: 8 June 2009Examining Board: Prof. Bartolomé Yun-Casalilla (European University Institute, Florence) - supervisor, Prof. James S. Amelang (Universidad Autónoma, Madrid), Prof. Heinz-Gerhard Haupt (European University Institute, Florence), Dr. Katrin Keller (University of Vienna)
First made available online on 25 October 2017.
This study aims to reveal traces of Spanish cultural influences on the seventeenth-century Austrian Habsburg monarchy, or to be more precise, on courtly and aristocratic culture. The focus is however less on the ruling houses, but rather more on the aristocratic society and its contribution to cultural transfer processes from Spain to Austria. Tracing themes of alteration in aristocratic selfrepresentation, evoked by political, social and cultural changes in the late sixteenth and early seventeenth centuries, this study examines the role of culture in general, and cultural borrowings in particular, in the process of aristocratic re-invention. "A nobleman has to be curious", Prince Karl Eusebius Liechtenstein once argued. "Thereby he distinguishes himself from the ordinary man." This curiosity in every respect was beyond any doubt a decisive factor for cultural transfer processes.
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CUTTICA, Cesare. « Adam... “The Father of All Flesh”. An intellectual history of Sir Robert Filmer (1588-1653) and his works in seventeenth-century European political thought ». Doctoral thesis, 2007. http://hdl.handle.net/1814/6939.
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Defence date: 21 June 2007Examining Board: Prof. Martin van Gelderen, EUI (Supervisor) ; Prof. Edward Arfon Rees, EUI ; Prof. Johann P. Sommerville, University of Wisconsin at Madison ; Prof. Peter Lake, Princeton University.
Open Access Full-text file was withdrawn on 5 July 2011 upon request by author.
PDF of thesis uploaded from the Library digital archive of EUI PhD theses
This thesis is divided in seven chapters exploring the works of Sir Robert Filmer (1588-1653) in the context of seventeenth-century European culture. It addresses a series of important questions regarding his oeuvre that have been hitherto ignored or, at best, left unanswered. Thus, the project attempts to provide a response to the following points: how has Filmer been read since the seventeenth century right up to modern historiography? Has his thought been mainly interpreted in a caricatured way? Secondly, who was the ‘real biographical’ Sir Robert Filmer? Thirdly, what do we know about the much commented upon but scarcely studied Patriarcha, namely about the document itself? When was it conceived and in connection with what milieu of publications? Did it respond to a particular target and, if so, what was the offending text or political language in question? What elements urged Sir Robert to compose his writing? Moreover, to what extent were Filmer’s ideas compatible with those of his contemporaries? Did he shape his principles in conjunction to the discourses of other authors? Did his doctrines of absolute monarchical power exert any influence or, at least, can it be said that he had some theoretical heirs in the eighteenth century? Finally, did Sir Robert put pen to paper exclusively to discuss political issues or did he formulate concepts and ideas on other relevant subjects debated within the republic of letters?
Livres sur le sujet "Austria – Intellectual life – 17th century"
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L, Subbiondo Joseph, dir. John Wilkins and 17th-century British linguistics. Amsterdam : J. Benjamins, 1992.
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Doubt, scholarship and society in 17th century central Sudanic Africa. Leiden : Brill, 2016.
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Andea, Susana. Din relațiile Transilvaniei cu Moldova și Țara Românească în sec.al XVII-lea. Cluj-Napoca : Editura Risoprint, 1997.
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Rabbi Judah Moscato and the Jewish intellectual world of Mantua in 16th-17th century. Leiden : Brill, 2012.
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Wilson, Catherine. The invisible world : Early modern philosophy and the invention of the microscope. Princeton, N.J : Princeton University Press, 1995.
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The tessera of Antilia : Utopian brotherhoods & secret societies in the early seventeenth century. Leiden : Brill, 1998.
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1940-, Hager Alan, dir. The age of Milton : An encyclopedia of major 17th-century British and American authors. Westport, Conn : Greenwood Press, 2004.
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Charles, Kors Alan, dir. Encyclopedia of the Enlightenment. Oxford : Oxford University Press, 2003.
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Press, Oxford University, dir. Encyclopedia of the Enlightenment. [New York, N.Y.] : Oxford University Press, 2005.
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Charles, Kors Alan, dir. Encyclopedia of the Enlightenment. New York, N.Y : Oxford University Press, 2003.
Trouver le texte intégralChapitres de livres sur le sujet "Austria – Intellectual life – 17th century"
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Hillar, Marian. « The Philosophical Legacy of the 16th and 17th Century Socinians ». Dans The Paideia Archive : Twentieth World Congress of Philosophy, 100–105. Philosophy Documentation Center, 1998. http://dx.doi.org/10.5840/wcp20-paideia199836622.
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The doctrines of the Socinians represent a rational reaction to a medieval theology based on submission to the Church’s authority. Though they retained Scripture as something supra rationem, the Socinians analyzed it rationally and believed that nothing should be accepted contra rationem. Their social and political thought underwent a significant evolutionary process from a very utopian pacifistic trend condemning participation in war and holding public and judicial office to a moderate and realistic stance based on mutual love, support of the secular power of the state, active participation in social and political life, and the defense of social equality. They spoke out against the enserfment of peasants, and were the first Christians to postulate the separation of Church and state. The spirit of absolute religious freedom expressed in their practice and writings, ‘determined, more or less immediately, all the subsequent revolutions in favor of religious liberty.’(1) The precursor ideas of the Socinians on religious freedom later were expanded, perfected, and popularized by Locke and Pierre Bayle. Locke’s ideas were transplanted to America by James Madison and Thomas Jefferson who implemented them in American legislation. The rationality of the Socinians set the trend for the philosophical ideas of the Enlightenment and determined the future development of many modern intellectual endeavors.
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Temkin, Sefton D. « Jewish Life in an Age of Reaction ». Dans Creating American Reform Judaism, 5–18. Liverpool University Press, 1998. http://dx.doi.org/10.3828/liverpool/9781874774457.003.0002.
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This chapter describes the intellectual milieu within which Isaac Mayer Wise grew up. Growing up, he stood apart from the intellectual circles whose aspirations evoked the fears of authority. Yet the chapter shows a pamphlet he had picked up in Prague — one which had a profound effect on a young man brought up in the stuffy atmosphere of Metternich’s Austria. He later claimed that this pamphlet made him a naturalized American in Bohemia. Indeed, the influence on Wise of the eighteenth-century Enlightenment can be judged from the way it remained with him. Repeatedly he extolled the power of reason and the rule of progress. One can be sure that during the years of his study in Prague, Wise heard the pros and cons both of Reform Judaism in general and of a modern institution for the training of rabbis canvassed with ardour.
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Visi, Tamás. « Jews in Medieval Central Europe ». Dans 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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Hodžić, Muamer. « O fenomenu kahve i mjestima gdje se pila u Bosni u 16. i 17. stoljeću ». Dans Kulturno-historijski tokovi u Bosni 15-19. stoljeća, 165–83. Univerzitet u Sarajevu - Orijentalni institut, 2022. http://dx.doi.org/10.48116/zb.khb22.165.
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ON THE PHENOMENON OF COFFEE AND PLACES WHERE IT WAS PREPARED IN BOSNIA IN THE 16TH AND 17TH CENTURIES The paper follows the chronology and the methods of spreading coffee in the Ottoman Empire, which relatively quickly reached from Yemen to the Hijaz, i.e., Egypt, then to Istanbul, and finally to other cities in the Eyalet of Bosnia. Considering the fact that this was a very important phenomenon, which relatively quickly became a very active and influential social factor, the paper also points out the role of different groups of people in the spread of this drink. Among them, the most important role was played by merchants, students, pilgrims, dervishes, and Ottoman dignitaries, who brought coffee to the places where they performed their duties. All this influenced the adoption of this practice by various classes of society at the time. The paper also discusses the cyclical attitude of the Ottoman ulema and Porte towards coffee, which ranged from disapproval and strict prohi-bition to acceptance and approval, which accompanied the massive expansion of the coffeehouses. In the 17th century, this attitude changed again, after the great fire broke out in Istanbul in 1633, which served as an excuse to re-ban coffee and demolish a large number of coffeehouses, but this situation did not last long.Special attention was paid to the first news about coffee and coffeehouses in several cities in Bosnia. Based on the analysis of the text from Pečewī’s History, where the first coffeehouse in Bosnia was mentioned, it was determined that he actually described a coffeehouse for meeting distinguished people of Ayalet that was within the Pasha’s court in Banja Luka, and not in Sarajevo as was previous-ly thought. In addition to the coffeehouses in Banja Luka, there were also similar places where coffee was prepared in cities like Sarajevo, Foča, and Mostar. The paper draws attention to the fact that the gathering places of people, where they hung out over coffee, were different – the courts of Ottoman dignitaries, houses of city dignitaries, bazaar and mahala cafes, the coffeehouses near fortresses, 181O fenomenu kahve i mjestima gdje se pila u Bosni u 16. i 17. stoljećuhammams, and places in the open air where the army drank coffee while resting during a military campaign.Also, a prominent fact came from the source of that time that coffee and coffee-houses were the reason for intellectual meetings, but also a place where stories from history and oral tradition were told, as well as a place for singing heroic songs with fiddle or traditional music instrument called saz similar to the lute. Keywords: Coffee, coffeehouse, social life, Bosnia, court, guesthouse, bazaar