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1
Roggero, Franco Savarino. Pueblos y nacionalismo, del régimen oligárquico a la sociedad de masas en Yucatán, 1894-1925. México: Instituto Nacional de Estudios Históricos de la Revolución Mexicana, 1997.
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2
Dal Cin, Valentina. Il mondo nuovo. Venice: Edizioni Ca' Foscari, 2019. http://dx.doi.org/10.30687/978-88-6969-313-7.
Повний текст джерелаАнотація:
As shown in a movie by Ettore Scola, a precinematic device called ‘mondo niovo’ could entertain people by illustrating the ‘new world’ opened by the French Revolution. After 1797 in the territories of the former Republic of Venice Venetian patricians, Terraferma nobles, officials, landowners, merchants, intellectuals and whoever intended to be part of the ruling class had to deal with this ‘new world’. Following careers and lives of those men between 1797 and 1815 is the only way to consider this short but chaotic period as a whole, as Venice and Veneto alternated between Austrian and Napoleonic rule, changing government four times. Therefore, this research adopts a prosopographical approach in order to analyse formal and informal powers of Venetian elites (public roles, kinships and networks). The aim is to examine factors of social mobility in terms of continuity and change, thus describing a regional ruling class at the beginning of the Nineteenth century.
3
Silverman, Daniel A. Queen Victoria's baggage: The legacy of building dysfunctional organizations. Lanham: University Press of America, 1999.
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4
1799-1885, Bourget Ignace, ed. Circulaire au clergé: Dans une lettre du 10 juin dernier, S. Em. le card. Barnabo, préfet de la S. C. de prop. me transmettait le décret de la S.C. des rites du 26 avril 1834 .. [S.l: s.n., 1986.
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5
Église catholique. Diocèse de Montréal. Évêque (1840-1876 : Bourget). Circulaire au clergé: Dans une lettre du 10 juin dernier, S. Em. le Card. Barnabo, préfet de la S.C. de la Prop. me transmettait le décret de la S.C. des rites du 26 avril 1834, concernant l'usage des livres liturgiques, imprimés sans permission de l'Ordinaire .. [S.l: s.n., 1985.
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6
Bontemps, Arna, ed. First, the French. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252037696.003.0001.
Повний текст джерелаАнотація:
This chapter focuses on the early French in Illinois and tells the story of the state's first black settler, Jean Baptiste Point Du Sable. The scant documentary records of colonial Illinois include the report of a crude census conducted in 1732. Negroes at that time numbered 69 men, 33 women, and 64 children, as compared with 159 white men, 39 women, and an uncertain number of children. The chapter considers a number of factors that connect Jean Baptiste De Saible and the ancient Du Sable family of French ancestry, and suggests that his patronage may be accounted for by a custom of the times: Negro and Indian slavery. It then turns to Du Sable, who spent the years from 1805 to 1814 in and about St. Charles, Missouri. In June 1813, Point Du Sable transferred a house, lot and other property in St. Charles to Eulalie Barode, his grand-daughter, wife of Michael Derais. On October 10, 1814, Du Sable “applied for the benefit of the law relative to insolvents.” He died soon thereafter.
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Clavel, Damian. Créer un pays, le royaume de Poyais. Gregor MacGregor, emprunts d’État et fraude financière 1820-1824. Éditions Livreo-Alphil, 2022. http://dx.doi.org/10.33055/alphil.01541.
Повний текст джерелаАнотація:
Depuis le 23 octobre 1822, la bourse de Londres enregistre l’échange sulfureux et enthousiaste d’un nouveau titre sur son marché des emprunts étrangers : l’obligation de l’État de Poyais. À la tête de ce territoire inconnu se trouve Gregor MacGregor, un ancien mercenaire écossais et nouveau Cacique flamboyant de ce territoire alors inconnu. Ce dernier emprunte plusieurs centaines de milliers de livres sterling au sein du centre financier le plus important du monde, gonflé à bloc par les prêts accordés aux récentes indépendances latino-américaines. Or, Poyais n’existe pas. C’est, du moins, ce dont MacGregor sera rapidement accusé par la presse et l’opinion publique de l’époque. L’ancien mercenaire incarne dès lors, et aujourd’hui encore, la figure de l’escroc par excellence, à l’origine de la fraude la plus audacieuse de l’Histoire. Des figures telles que « Bernie » Madoff ou Charles Ponzi font encore souvent pâle figure face à celui reconnu pour être parvenu à faire croire l’entier de la communauté financière de Londres de l’existence d’un pays imaginaire. Ce livre propose une déconstruction et une réécriture de l’histoire du Poyais. En retraçant minutieusement la genèse, le développement, et la chute du projet de Poyais à l’aune des multiples traces laissées par MacGregor, l’idée d’émettre une dette souveraine sur le marché des capitaux londonien dans les années 1820 apparaît ainsi moins comme une fraude financière monumentale que comme une tentative ratée de financer l’établissement d’une colonie privée et de soutenir la création d’un nouvel État en Amérique centrale. Dans la lignée des travaux issus de la micro-histoire appliquée à l’histoire globale, cette étude de cas offre également une lunette à travers laquelle se révèlent nombre de dynamiques politiques, économiques, légales ou sociales propres aux transformations financières et impériales qui traversent l’Atlantique du début du XIXe siècle. En narrant l’histoire d’un emprunt raté, cette réinterprétation du Poyais contribue ainsi à l’étude de la formation de relations transatlantiques de crédits et commerciales, se forgeant entre la City de Londres et les nouveaux souverains issus des révolutions latino-américaines.
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Jacobi, Claudia. Mythopoétiques dantesques – une étude intermédiale sur la France, l’Espagne et l’Italie (1766-1897). ELiPhi, 2021. http://dx.doi.org/10.46277/eliphi.2021.046.1.
Повний текст джерелаАнотація:
Dès 1854, le poète et historien Jean-Dominique Fuss s’indigne de la ‘dantomanie’ de ses contemporains et reproche aux ‘dantomanes’ un manque de goût et de génie issu d’un excès d’admiration pour le Moyen-Âge. L’idée que les appropriations dantesques dans la littérature et les beaux-arts des XVIIIe et XIXe siècles soient inférieures à celles de la (post)modernité a persisté jusqu’à nos jours. Le but de la présente étude est de réajuster l’opinion dominante de la critique en montrant la complexité, l’originalité et la valeur artistique des œuvres canonisées et non-canonisées qui composent le corpus. Parmi les ‘dantomanes’ dévalorisés des XVIIIe et XIXe siècles se trouvent des personnalités aussi éminentes que Giacomo Leopardi, Victor Hugo, Gérard de Nerval, Charles Baudelaire, Gustavo Adolfo Bécquer et Emilia Pardo Bazán, mais aussi des artistes, des écrivains et des écrivaines qu’il est temps de sortir de l’oubli, notamment Caterina Franceschi Ferrucci, Sofia Giacomelli, Julio Monreal, Vicente Colorado ou Henri Cantel. Leurs œuvres sont souvent en avance sur leur temps, faisant ressortir des aspects de la Divine Comédie que la critique n’abordera qu’au XXIe siècle. L’analyse comparatiste et intermédiale permet non seulement de redécouvrir les mythopoétiques dantesques des XVIIIe et XIXe siècles, mais aussi de mieux comprendre les tensions et les apories de la Divine Comédie elle-même, montrant ainsi qu’il faut cesser de considérer les productions dantesques des XVIIIe et XIXe siècles comme de ‘mauvaises copies’ de ‘l’original’, et que la Divine Comédie et ses réappropriations s’éclairent de manière réciproque.
9
Somos, Mark. John Warren’s Lectures on Anatomy, 1783–1812. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198807025.003.0006.
Повний текст джерелаАнотація:
This chapter presents an English translation of selected passages from John Warren’s Lectures on Anatomy, delivered between 1783 and 1812. Most of the lectures deal with technical aspects of anatomy, ranging from the structure and parts of the body through characteristics of bones and ligaments to making anatomical preparations. Here Warren offers valuable insights into American medical history and progress. The present selection focuses on the history and theory of anatomy that Warren taught as part of his course over the first three decades in the history of Harvard Medical School (HMS). Warren was one of the founders of HMS on September 19, 1782, with Aaron Dexter and Benjamin Waterhouse. He served as the school’s first Professor of Anatomy and Surgery.
10
Ricketts, Mónica. Abascal and the Problem of Letters in Peru, 1806–1816. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190494889.003.0007.
Повний текст джерелаАнотація:
The focus turns to Peru in this chapter, which offers an ideal case study for understanding the power struggles between the royal military and the republic of letters. One of the most successful military officers and viceroys of the empire, Fernando de Abascal, was vehemently committed to expanding his prerogatives and the military’s, while quashing efforts to implement liberal measures in his jurisdiction. With the support of one of the largest armies of the Spanish Empire, Abascal succeeded in both undertakings. Only a weak liberal opposition developed in Peru, a liberalism mainly concerned not to declare independence from Spain or claim autonomy within the Spanish Empire but to overcome the overwhelming power of the viceroy and his army. Abascal ruled as a virtual military dictator, confirming Liberals’ protests against him and establishing a model for future military caudillos.
11
Beiser, Frederick C. David Friedrich Strauß, Father of Unbelief. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198859857.001.0001.
Повний текст джерелаАнотація:
This book is an intellectual biography of one of the most controversial thinkers of nineteenth-century Germany: David Friedrich Strauß (1808–74). It examines Strauß’s intellectual development from his first work—Das Leben Jesu—to his last—Der alte und der neue Glaube. This is the first comprehensive study of all of Strauß’s most important theological and philosophical writings. It investigates in detail works that have been ignored or treated only superficially: the 1840 Die christliche Glaubenslehre, the 1864 Das Leben Jesu für das deutsche Volk, and the1865 Der Christus des Glaubens und der Jesus der Geschichte. It also examines many writings that have hitherto eluded scholarly attention, especially Strauß’s political writings. It also provides an account of Strauß’s early Tübingen lectures. This book is also a partial defense of Strauß as a philosopher. It argues that his biblical criticism did not presuppose the truth of any metaphysics but was only an application of the historical method. His method was essentially limited to an internal critique of the Bible and did not apply alien standards to it. Strauß’s theory of myth, which went through several formulations, was essentially an attempt to explain the social and cultural origin of religious belief. It did not hold that myths are fictions but only the expression of the values of a culture. The idea of a Volksgeist was not a metaphysical postulate but a heuristic maxim to investigate the social, political, and historical factors behind the formation of a religious belief. The book concludes with a chapter defending Strauß against his most eminent critics, Nietzsche, Treitschke, and Schweitzer.
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Vigus, James. Continental Romanticism in Britain. Edited by David Duff. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199660896.013.44.
Повний текст джерелаАнотація:
This chapter argues on the basis of several constellations of writers that British Romanticism, far from being Europhobic, drew strength from direct contact with Continental sources. The term ‘romantic’ itself, as contrasted with ‘classical’, gained a new inflection through the Schlegel brothers’ works. In Weimar in 1804, Henry Crabb Robinson presented lectures on German aesthetics to Germaine de Staël, whose work then popularized the notion of aesthetic autonomy in Britain, paving the way for the reception of A. W. Schlegel’s Lectures on Dramatic Art and Literature. Friedrich Schlegel’s Lectures on the History of Literature, meanwhile, informed a nationalist approach to literature through J. G. Lockhart’s translation. Italophile writers, by contrast, resisted this northern style of Romanticism. Not only Shelley and Leigh Hunt, but also Byron, who had contact with the Italian exile Ugo Foscolo, came to regard Dante as a model for political renovation after the Napoleonic Wars.
13
Esterhammer, Angela. Identity Crises. Edited by Paul Hamilton. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199696383.013.39.
Повний текст джерелаАнотація:
This chapter addresses the European dimension of nineteenth-century celebrity culture, the extent to which it involves international media networks and figures who, in person and by reputation, crossed borders to engage with multiple publics. Fame on an international scale was facilitated by the reopening of the continent to travel and tourism after the Battle of Waterloo in 1815—but the post-Napoleonic era also altered the conditions of fame, and as the effects of celebrity culture made themselves felt, so did some ironic counter-currents. In the wake of the personality-driven poetry of Byron or the novels and essays of Mme de Staël, late Romantic literature manifests certain anti-celebrity impulses. All of this brings the issue of personal identity to the forefront in the literature and culture of the early nineteenth century, a moment when Romanticism’s recently awakened concern with unique subjectivity confronts the spectre of externalized, commodified, reproducible selves.
14
Shapiro, Marc B. Between the Yeshiva World and Modern Orthodoxy. Liverpool University Press, 1999. http://dx.doi.org/10.3828/liverpool/9781874774525.001.0001.
Повний текст джерелаАнотація:
The span of Rabbi Jehiel Jacob Weinberg's life (1884–1966) illuminates the religious and intellectual dilemmas that traditional Jewry has faced over the past century. Rabbi Weinberg became a central ideologue of modern Orthodoxy because of his positive attitude to secular studies and Zionism and his willingness to respond to social change in interpreting the halakhah. But Weinberg was an unusual man: even at a time when he was defending the traditional yeshiva against all attempts at reform, he always maintained an interest in the wider world. He left Lithuania for Germany at the beginning of the First World War, attended the University of Giessen, and increasingly identified with the Berlin school of German Orthodoxy. He was soon recognized as German Orthodoxy's most eminent halakhic authority in its efforts to maintain religious tradition in the face of Nazi persecution. His approach derived from the conviction that the attempt to shore up Orthodoxy by increased religious stringency would only reduce its popular appeal. This book discusses many aspects of Weinberg's life. It elucidates many institutional and intellectual phenomena of the Jewish world: the yeshivas of Lithuania; the state of the Lithuanian rabbinate; the musar movement; the Jews of eastern Europe in Weimar Germany; the Torah im Derekh Eretz movement and its variants; Orthodox Jewish attitudes towards Wissenschaft des Judentums; and the special problems of Orthodox Jews in Nazi Germany. Throughout, the book shows the complex nature of Weinberg's character and the inner struggles of a man being pulled in different directions.
15
Murray, Chris. China from the Ruins of Athens and Rome. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198767015.001.0001.
Повний текст джерелаАнотація:
Fascinated and often baffled by China, Anglophone writers turned to classics for answers. In poetry, essays, and travel narratives, ancient Greece and Rome lent interpretative paradigms and narrative shape to Britain’s information on the Middle Kingdom. While memoirists of the diplomatic missions in 1793 and 1816 used classical ideas to introduce Chinese concepts, Roman history held ominous precedents for Sino–British relations according to Edward Gibbon and Samuel Taylor Coleridge. John Keats illuminated how peculiar such contemporary processes of Orientalist knowledge-formation were. In Britain, popular opinion on Chinese culture wavered during the nineteenth century, as Charles Lamb and Joanna Baillie demonstrated in ekphrastic responses to chinoiserie. A former reverence for China yielded gradually to hostility, and the classical inheritance informed a national identity-crisis over whether Britain’s treatment of China was civilized or barbaric. Amidst this uncertainty, the melancholy conclusion to Virgil’s Aeneid became the master-text for the controversy over British conduct at the Summer Palace in 1860. Yet if Rome was to be the model for the British Empire, Tennyson, Sara Coleridge, and Thomas de Quincey found closer analogues for the Opium Wars in Greek tragedy and Homeric epic. Meanwhile, Sinology advanced considerably during the Victorian age, with translations of Laozi and Zhuangzi placed in dialogue with the classical tradition. Classics changed too, with not only canonical figures invoked in discussions of China, but current interests such as Philostratus and Porphyry. Britain broadened its horizons by interrogating the cultural past anew as it turned to Asia: Anglophone readers were cosmopolitans in time as well as space, aggregating knowledge of Periclean Athens, imperial Rome, and many other polities in their encounters with Qing Dynasty China.
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Silverman, Daniel A. Queen Victoria's Baggage. University Press of America, 1999.
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