Europe and The Other in Eighteenth-Century Thought

Author(s):  
Melvin Richter
Author(s):  
Silke Leopold

Wolfgang Amadeus Mozart was one of many composers who, during the last quarter of the eighteenth century, thought more and more about a German-language opera. The idea of a German national opera was intensively discussed in Mannheim, and also put into practice with Ignaz Holzbauer's setting of Anton Klein's libretto Günther von Schwarzburg (1777). The idea of the national opera took hold in Europe during the nineteenth century. Is the German national opera, which composers and writers on music from Richard Wagner to Hans Pfitzner see as starting with Christoph Willibald Gluck's Iphigenie auf Tauris and Carl Maria von Weber's Freischütz, a historical reality or a historiographical construct? In order to answer this question, this chapter takes a brief look at the situation of opera around 1800, for only in Germany, and not in the other two leading opera nations, Italy and France, can a development at this time be observed in which the idea of a national opera takes shape.


Author(s):  
Anh Q. Tran

The Introduction gives the background of the significance of translating and study of the text Errors of the Three Religions. The history of the development of Confucianism, Buddhism, and Daoism in Vietnam from their beginning until the eighteenth century is narrated. Particular attention is given to the different manners in which the Three Religions were taken up by nobles and literati, on the one hand, and commoners, on the other. The chapter also presents the pragmatic approach to religion taken by the Vietnamese, which was in part responsible for the receptivity of the Vietnamese to Christianity. The significance of the discovery of Errors and its impact on Vietnamese studies are also discussed.


Author(s):  
Daniel R. Melamed

If there is a fundamental musical subject of Johann Sebastian Bach’s Mass in B Minor, a compositional problem the work explores, it is the tension between two styles cultivated in church music of Bach’s time. One style was modern and drew on up-to-date music such as the instrumental concerto and the opera aria. The other was old-fashioned and fundamentally vocal, borrowing and adapting the style of Giovanni Pierluigi da Palestrina, his sixteenth-century contemporaries, and his seventeenth-century imitators. The movements that make up Bach’s Mass can be read as exploring the entire spectrum of possibilities offered by these two styles (the modern and the antique), ranging from movements purely in one or the other to a dazzling variety of ways of combining the two. The work illustrates a fundamental opposition in early-eighteenth-century sacred music that Bach confronts and explores in the Mass.


Author(s):  
Isabella Image

This chapter discusses Hilary’s dichotomous body–soul anthropology. Although past scholars have tried to categorize Hilary as ‘Platonic’ or ‘Stoic’, these categories do not fully summarize fourth-century thought, not least because two-way as well as three-way expressions of the human person are also found in Scripture. The influence of Origen is demonstrated with particular reference to the commentary on Ps. 118.73, informed by parallels in Ambrose and the Palestinian Catena. As a result, it is possible to ascribe differences between Hilary’s commentaries to the fact that one is more reliant on Origen than the other. Nevertheless, Hilary’s position always seems to be that the body and soul should be at harmony until the body takes on the spiritual nature of the soul.


Author(s):  
Linford D. Fisher

Although racial lines eventually hardened on both sides, in the opening decades of colonization European and native ideas about differences between themselves and the other were fluid and dynamic, changing on the ground in response to local developments and experiences. Over time, perceived differences were understood to be rooted in more than just environment and culture. In the eighteenth century, bodily differences became the basis for a wider range of deeper, more innate distinctions that, by the nineteenth century, hardened into what we might now understand to be racialized differences in the modern sense. Despite several centuries of dispossession, disease, warfare, and enslavement at the hands of Europeans, native peoples in the Americans almost universally believed the opposite to be true. The more indigenous Americans were exposed to Europeans, the more they believed in the vitality and superiority of their own cultures.


Kant-Studien ◽  
2021 ◽  
Vol 112 (1) ◽  
pp. 1-22
Author(s):  
Laura Follesa

Abstract Kant’s Dreams of a Spirit-Seer (1766) did not provide the sole perspective through which Emanuel Swedenborg’s work was known in Germany in the eighteenth century. Before Kant, another German philosopher was interested in Swedenborg from a completely different perspective: Christian Wolff. On the one hand, this paper analyzes the meaning of Wolff’s anonymous reviews of Swedenborg’s early writings published in Acta Eruditorum, the authorship of which was only recently discovered, in order to show Swedenborg’s intertwinement with German scholars during the 1720s. On the other, I juxtapose Kant’s and Wolff’s evaluations of Swedenborg’s work at the origins of their different attitudes towards fundamental problems such as the nature of the soul and immortality.


1952 ◽  
Vol 2 ◽  
pp. 131-157 ◽  
Author(s):  
G. D. Ramsay

Some share—fluctuating and uncertain, but assuredly significant—of English foreign trade in modern times is to be credited to smugglers, who were ever busy in evading customs regulations and prohibitions. Mere administrative watchfulness and thoroughness could never do more than damp their activities; it was only the triumph of free trade in the early Victorian age that deprived them of their livelihood, and until then they were able to match by increase of cunning and of organization the ever more elaborate network of the customs system—its spies, its coastguards and its cutters as well as its routine officials at the ports. The smuggler flourished right down to the end of the period of protection, despite sporadic seizures by the revenue officers. In the first half of the nineteenth century, French wines, brandies and luxury textiles were being punctually shipped across the Channel in the teeth of prohibitions. In the other direction, we know, for instance, of the existence in the same period of so remarkable á phenomenon as the muslin manufacture of Tarare, near Lyons, which relied for its raw material upon the assured supply of English yarn owled abroad. But it was probably the eighteenth century, when customs regulations were at their most burdensome and complicated, that marked the classic epoch of illicit trade, the period in which the technical skill of both breakers and defenders of the law might earn the highest rewards.


2009 ◽  
Vol 19 ◽  
pp. 117-138 ◽  
Author(s):  
R. J. W. Evans

ABSTRACTIn the vibrant current debate about European empires and their ideologies, one basic dichotomy still tends to be overlooked: that between, on the one hand, the plurality of modern empires of colonisation, commerce and settlement; and, on the other, the traditional claim to single and undividedimperiumso long embodied in the Roman Empire and its successor, the Holy Roman Empire, or (First) Reich. This paper examines the tensions between the two, as manifested in the theory and practice of Habsburg imperial rule. The Habsburgs, emperors of the Reich almost continuously through its last centuries, sought to build their own power-base within and beyond it. The first half of the paper examines how by the eighteenth century their ‘Monarchy’, subsisting alongside the Reich, dealt with the associated legacy of empire. After the dissolution of the Holy Roman Empire in 1806 the Habsburgs could pursue a free-standing Austrian ‘imperialism’, but it rested on an uneasy combination of old and new elements and was correspondingly vulnerable to challenge from abroad and censure at home. The second half of the article charts this aspect of Habsburg government through an age of international imperialism and its contribution to the collapse of the Dual Monarchy in 1918.


PMLA ◽  
1959 ◽  
Vol 74 (4-Part1) ◽  
pp. 356-364
Author(s):  
Virgil W. Topazio

With the emergence of philosophy in the nineteenth century as a separate discipline which stressed primarily questions insoluble by empirical or formal methods, Voltaire's reputation as a philosopher has gone into gradual eclipse. It has become unfashionable and degrading for philosophers to concern themselves with the practical aspects of philosophical enquiry. In eighteenth-century France, on the other hand, the identification of philosophy with science, which by twentieth-century standards had vitiated philosophical thought, produced the “philosophes” or natural philosophers who were on the whole more interested in human progress than in the progress of the human mind. And Voltaire was by popular consent the leader of this “philosophe” group, the one who had unquestionably contributed the most in the struggle to make man a happier and freer member of society. Yet, ironically, despite a lifelong effort in behalf of humanity, Voltaire's reputation as a destructive thinker has steadily grown even as the critics have pejoratively classified him as a “practical” rather than a “real” philosopher. Typical of this criticism of Voltaire is Macaulay's statement: “Voltaire could not build: he could only pull down: he was the very Vitruvius of ruin. He has bequeathed to us not a single doctrine to be called by his name, not a single addition to the stock of our positive knowledge.”


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