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[rec. di] C. ÖHLSCHLÄGER et al. (Hg.), Narrative des Humanismus in der Weimarer Republik und im Exil, Brill-Fink, 2023

Copyright of Berliner Journal für Soziologie is the property of Springer Nature and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Přemysl Pitter je významnou postavou československých dějin, muž, který dokázal svým nadšením a neúnavnou dlouholetou prací překračovat hranice mezi lidmi, národnostmi a církvemi. Ekumenický kazatel, humanista, pacifista, muž, který se, podobně jako Sir Nicholas Winton, během válečných a poválečných let angažoval při záchraně dětí – sirotků, bez ohledu na to, jaké byly ná-rodnosti. Jak sám o sobě Pitter říkal, dal svůj život do služeb Bohu, a to hlavně v těch nejmenších – dětech. Nebyly to ale jen děti, Přemysl Pitter byl taktéž významným propagátorem otázky přístupu člověka ke zvířatům, dnes bychom řekli „práv zvířat“, svou činností se za „práva menších“ zasazo-val. Článek poukazuje na ekologicky laděné části Pitterova díla. Právě tato část Pitterova díla ovšem zůstává dodnes nepříliš zmapována. V postavě Přemysla Pittera nacházíme inspirujícího učitele, který usiloval o proměnu člověka, lidstva, ve smyslu zodpovědné svobody, porozumění mezi lidmi, environmentálně příznivého životního stylu a toto vše se snažil předat ve svých před-náškách pro veřejnost, ale i při výchově dětí – válečných sirotků. I proto bychom z dnešního pohle-du Pittera mohli nazvat environmentalistou a enviropedagogem. Dnes, století vzdáleni od počátku Pitterova působení, v kontextu měnících se nálad ve společnosti, v blízkosti válečných konfliktů a s patrnými projevy klimatických změn vidíme, že jeho požadavky na proměnu společnosti a na vý-chovu nové generace, jsou stále aktuální, ba možná aktuálnější, než kdy dříve a že se k mnohým jeho myšlenkám můžeme vrátit.

Transand post-humanist thinking has gained significant weight in recent decades. The associated approaches are quite diverse, the focus is on a transformation of the idea of man and the associated relation to the world. The here presented conversation between Janina Loh und Ralph Sichler is located in this discourse, whereby Loh's philosophy is nurtured primarily by critical-posthumanistic thinking. The exchange of ideas explores different ways of overcoming the traditional humanistic image of man and is concerned with conceivable consequences for the theory and practice of psychology. [ABSTRACT FROM AUTHOR]

In den bestehenden Debatten und dem Wiener Manifest des digitalen Humanismus bleibt trotz der klaren und zukunftsweisenden Normativität vielfach offen, in welcher Denkrichtung der digitale Humanismus verortet ist und ob sich hinter diesem Begriff eine ein Paradigma und eine bestimmte Lehre vom Menschen verbirgt? Daraus folgen gegebenenfalls divergierende Grundorientierungen zum digitalen Humanismus und es ist offen, ob ein gemeinsames Narrativ des digitalen Humanismus notwendig ist oder gerade die Pluralität einen postmodernen digitalen Humanismus konstituiert? Diesen Fragen geht der hier vorgelegte Artikel nach, versucht eine Zuwendung zu zentralen Studien zum Humanismus und sucht damit eine Grundlegung und Verortung des digitalen Humanismus und dessen Wiener Manifest zu schaffen. Dazu werden in einem ersten Schritt die inneren Grundlagen des Humanismus dargelegt. Die grundlegende Frage nach der Conditio Humana und die grundlegende Methodologie des Humanismus werden in Abgrenzung zu anti-humanistischen Strömungen herausgearbeitet. In einem zweiten Schritt werden bestehende Grundlagen des digitalen Humanismus benannt. Zentrales Ergebnis ist, dass die Erfindung der Conditio Humana als rationales Denken und logisches Operieren zur Entmythologisierung der Natur eine Errungenschaft der Aufklärung war. Die Conditio Humana im digitalen Humanismus jedoch in Relation zur Maschine verändert wird, denn das Rationale am Denken und das logische Operieren wird der Maschine zugeschrieben. Kreativität und individuelles Sprechvermögen im digitalen Raum sind zwei neue Conditio Humana im digitalen Humanismus. Der postmoderne Mensch wird damit von der berechenbaren Rationalität entlastet ohne in die Mythologie zurückzufallen. Im Fazit werden Konsequenzen der Neuerfindung der Conditio Humana angedeutet und zentrale Problem- und Fragestellungen für eine wünschenswerte Zukunft des digitalen Humanismus identifiziert.

When the astronomical clock of the Strasbourg Cathedral was inaugurated in 1574, Nicodemus Frischlin, humanist and professor of poetics in Tübingen, responded to this monumental, 'time-defining event' with a didactic poem – in Latin, and profoundly informed by the great models of Classical Antiquity – in which he embedded the stages of human life in an encompassing horizon of both secular and religious temporality. With his 'carmen', Frischlin aimed to complement the ambitious technological construction with an equally ambitious literary account, gradually tracing the building's multiple and hybrid conceptions and semantics of 'time' in versified description. This article examines how Frischlin's didactic poetry organizes knowledge of anthropological, historical, and eschatological times; moreover, illuminating the motifs of the moon disc, the 'Lebensalterautomat', and the mechanical figure of Death, it sheds light on the emulating adaptation of Classical tradition (Lucretius; Ovid). Frischlin portrays the Strasbourg clock as a technological masterpiece without equal in Classical Antiquity. Nach der Instandsetzung der astronomischen Uhr im Straßburger Münster (1574) antwortet der Humanist und Tübinger Professor für Poetik Nicodemus Frischlin auf das monumentale ›Zeitereignis‹ mit einem lateinischen Lehrgedicht, das die menschliche Lebenszeit in einem übergreifenden welt- und heilszeitlichen Gesamthorizont beleuchtet. Mit seinem an den antiken Autoritäten geschulten ›carmen‹ will Frischlin dem ambitionierten technischen Konstrukt ein ebenso ehrgeiziges literarisches Zeugnis zur Seite stellen, das die hybriden Zeitsemantiken und -konzepte des Bauwerks in einer gebundenen Beschreibung sukzessive abschreitet. Der Beitrag arbeitet heraus, wie – anthropologisches, historisches, eschatologisches – ›Zeitwissen‹ in Frischlins Lehrdichtung arrangiert wird, und wirft am Beispiel der Mondscheiben, des Lebensalterautomaten und der mechanischen Todesfigur Schlaglichter auf die aemulierende Adaptation der antiken Tradition (Lukrez; Ovid). Frischlin stilisiert die Münsteruhr zu einer technologischen Meisterleistung, die ohne Entsprechung im Altertum ist. [ABSTRACT FROM AUTHOR]

Copyright of Horyzonty Wychowania is the property of Jesuit University Ignatianum in Krakow and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

RESEARCH OBJECTIVE:The objective of the study is to identify key features of the concept of analysing humanitarianism and, eventually, humanity as an important sociogenic factor and its meaning for contemporary education. RESEARCH PROBLEM AND METHODS: This work focuses on recognizing the conceptual core in the humanist tradition through the analysis of the ancient and Renaissance idea of the study of humanitarianism that dominated in the educational paradigm in the period of the Renaissance humanism and in the development of Jesuit education. THE PROCESS OF ARGUMENTATION: The study indicates interpretative inconsistency in the concept of modern humanism. Trying to explain what is unclear in the humanistic discourse, the author will, first of all, focus on the origin of the Renaissance humanism with its outdated concept of the study of humanitarianism, and then he will present the analysis of the concept of the original, ancient understanding of the study of humanitarianism in the inspiring text of the Renaissance humanistic movement Pro Archia Poeta Oration by Cicero. Finally, the author presents the connection between the analysis of humanitarianism and the Renaissance educational system of Societas Jesu, as well as the perspectives of this tradition and its influence on the present time. RESEARCH RESULTS: In the research, the author identified the ancient and Renaissance concept of studying humanitatis as a key sociogenic factor necessary for the morphogenesis of cultural identity. CONCLUSIONS, INNOVATIONS, RECOMMENDATIONS: Humanistic studies, as a lifelong process of cultivating cura personalis according to Jesuit principles, are an important condition for upgrading humanity which is characterized by the fulfillment of the moral dimension of an individual integrated with social and cultural processes of the society. The study indicates the meaning of the epideictic approach to analysing humanitarianism in its function of articulating the cultural identity of the polis.

Filipe Melanchthon é uma das figuras proeminentes na Reforma e no Humanismo renascentista alemães, embora no Brasil esta segunda característica não seja muito bem conhecida. Sua obra como um todo tem uma base teológica com a qual ele pretendia também favorecer os estudos acadêmicos, principalmente, mas não só, no que hoje é chamado de Ciências Humanas. O presente texto mostra como ele utilizou a distinção teológica entre lei e evangelho para configurar o espaço das então assim chamadas artes na universidade pré-moderna alemã tardia. A ênfase aqui está nos estudos literários e linguísticos e na abordagem ética deles, favorecida por ele.

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Copyright of Pravnik is the property of Czech Academy of Sciences, Institute of State & Law and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The paper takes another look at Cod. 86 of the Biblioteca Capitolare in Trient/Trento, which was also analysed by Tobias Daniels in MIÖG 122 (2014). By means of a codicological-palaeographic autopsy of the manuscript, neglected in the paper just mentioned, and pointing out hitherto unknown details in the student career of one of the two scribes, it can be shown that Daniels' dating of the production of a part of the manuscript has to be revised, and that Vienna and its university milieu as the presumed place of production may be doubted. Therefore, it cannot be accounted a witness to an early reception of Piccolomini's work in Vienna. [ABSTRACT FROM AUTHOR]

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Le Grand Troupeau de Jean Giono s’inscrit dans une lignée d’œuvres qui problématisent les conséquences de la Grande Guerre sur la conception de l’homme – de la représentation du soldat anonyme et insignifiant au questionnement éthique sur la responsabilité de l’individu dans la guerre. Le roman met en scène cette thématique à travers la cohabitation particulière d’une esthétique de la déshumanisation et d’une éthique humaniste qui, loin de s’avérer contradictoires, s’articulent au contraire pour composer un discours engagé et lyrique dont le message, en 1931, se veut éminemment pacifiste.

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Der österreichische Schriftsteller Stefan Zweig war ein überzeugter Kosmopolit, der sich nach der Katastrophe des Ersten Weltkriegs publizistisch für eine friedvolle Zusammenarbeit der europäischen Völker einsetzte. Als vorbildhaft galt ihm dabei die Biographie des Erasmus von Rotterdam, einem ausgemachten Feind jeder Art von Fanatismus. In seinem Roman „Triumph und Tragik des Erasmus von Rotterdam" (1934) porträtierte er ihn als einen Gegenpol zu Luther, dessen religiösen Radikalismus verbunden mit nationalistischen Tendenzen er verabscheute. Zweig stellte den kosmopolitischen Humanismus von Erasmus der deutschen Reformation Luthers gegenüber. Unter dem Eindruck der politischen Machtübernahme durch die Nationalsozialisten, die ihn zur Emigration zwang, wuchs bei Zweig das Interesse an der Geschichte der Reformation in Europa. Nach „Maria Stuart" (1935) sah er in seinem Roman „Castellio gegen Calvin" (1936) in Castellio einen Erben des Erasmus, der die menschliche Gewissensfreiheit gegen das repressive theokratische Genfer Regime verteidigte. Calvin wurde für Zweig zu einem Tyrannen, der in vielen Punkten Hitler ähnelte. [ABSTRACT FROM AUTHOR]

Copyright of Zeitschrift für Politik is the property of Nomos Verlagsgesellschaft mbH & Co. KG and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article presents a retrospective view of the activities of six scholars (Josef Hrabák, Jaroslav Kolár, Milan Kopecký, Eduard Petrů, Emil Pražák and Zdeňka Tichá), who between 1956 and 1996 took an interest in the Renaissance and Humanism in the Czech lands. It might appear that the Marxist ideology of the time must inevitably have distorted the researchers' professionalism to varying degrees, but this article convincingly proves that this was not entirely unavoidable at least for an interpretation of the period between Hussitism and the Battle of the White Mountain, as in 1956, thanks to Hrabák's "programme", this research orientation acquired a strong focus on Josef Dobrovský, and thus on a patriotic assessment of the meaning of Czech history, as had been required by the First Republic. Because postwar Communist doctine paradoxically intersected the same milestones as Masaryk's nation-building programme, based on the ethos of Hus, Palacký and Havlíček, none of the six scholars under review needed to resort to the political vocabulary that was characteristic of the latter half of the 20th century. Marxist ideology required the emphasis to be at best on progressive trends and the people, the latter term being understood ad hoc to mean both the townspeople and the rural population. On the other hand, the religious question was brought down to just the anti-Habsburg and anti-Rome sentiments of the Unity of Brethren, so that politically deferential research into the 16th century must have missed the most valuable aspects, i.e. the reconceptualization of the inherited canon, whereby the patriotic (i.e. the sole correct) interpretation of literary development was enhanced by dual Catholic-Utraquist and all non-conformist literature. The actual term humanism was overused as need required but without a strict definition, implying identification with humanity in the modern sense of the word. Curiously, this interpretational vagueness then allowed the term humanism to be confused with the Renaissance (and vice versa), thus covering the entire period between Hussitism and the White Mountain within these categories. This sleight of hand was based on a Marxist interpretation of Hussitism, which beyond the obvious positive aspects did not allow for an examination of the negative effects of this revolutionary movement on the subsequent development of bourgeois society (in particular). Hence what was known as the first, Hussite Reformation was declared to be the primary basis for the Renaissance and Humanism in the Czech lands. From the 1980s Eduard Petrů devoted himself to an alternative conception of Humanism. Its alternative and seemingly apolitical nature stemmed from the fact that this conception was not associated with the politically topical interpretation of Hussitism, but then in contrast the Humanism of the Czech lands was enthusiastically found to include a seemingly special feature known as the information explosion. Basically, however, this was a final stage of Humanism for popular consumption (involving its diffusion and imitation), strongly influenced by the printers' economic standpoint, and inevitably responding to human knowledge and development in all 16th century European literatures. [ABSTRACT FROM AUTHOR]

Nach Luther soll das Evangelium nicht nur in der persönlichen Meditation des Wortes, sondern auch in der öffentlichen Verkündigung, erfahrbar werden. Dies verlangt von der Verkündigung, kritisch zu rechtlichen und sozialen Verhältnissen Stellung zu nehmen. In Spannung zu diesem Anliegen tritt Luthers Instrumentalisierung des Sprachhumanismus für sein Interesse an der objektivierenden Absicherung seiner Lehre durch die äußere Klarheit der Schrift. Der darin gründende Machtanspruch lässt einen antidialogischen und aggressiven Kommunikationsstil und eine feindselige Haltung insbesondere gegen das Judentum und seine eigenständige Schriftauslegung herrschend werden. Der Humanismus verliert damit seinen wesentlichen Gehalt. Doch eine Deutung der Schrift und der Wirklichkeit im Sinne der Christus-Mystik gewinnt erst durch einen offenen Prozess der Interpretation, durch Kontextualisierung, Selbstkritik und durch Dialog an Plausibilität. Die von Luther in der Christologie geforderten Perspektivenwechsel können nur so gelingen und ihre befreiende und Solidarität stiftende Kraft entfalten. Eine Abwertung des Judentums als Bundesvolk ist damit prinzipiell unvereinbar. Summary: According to Luther, the gospel should not only be experienced in the personal meditation of the Word, but also in the public proclamation. This requires the proclamation to comment critically on legal and social conditions. Luther‘s instrumentalization of humanism comes into tension with this concern because of his interest in objectively securing his doctrine through the external clarity of Scripture. The claim to power in this respect makes an antidialogical and aggressive style of communication and a hostile attitude especially against Judaism and its independent interpretation of Scripture become dominant. Humanism thus loses its essential content. However, an interpretation of Scripture and reality in the sense of the Christ Mystic only gains plausibility in an open process of interpretation, through contextualization, self-criticism, and through dialogue. The changes in perspective demanded especially by Luther in Christology can only in this way succeed and unfold their liberating and solidarity-generating power. A devaluation of Judaism as a covenant nation is thus fundamentally incompatible. [ABSTRACT FROM AUTHOR]

At the turn of the year 1458 to 1459 the papal envoy (nuntius) Battista Brendi (1405–1482) was staying in Graz in order to induce Frederick III to participate in the congress of princes at Mantua. On the occasion of his departure, Vincenzo della Scalona, the Mantuan representative at the court of Milan, authored a Latin letter in poetical form praising Graz and the envoy. This text, edited here for the first time, is not only a historically significant source, but, due to the time of its composition, important in literary history as well. It is one of the earliest poems in praise of a city in present-day Austria. [ABSTRACT FROM AUTHOR]