ON THE VENUES FOR AND DECLINE OF THEACCADEMIESAT ESZTERHÁZA IN HAYDN'S TIME

2016 ◽  
Vol 13 (2) ◽  
pp. 253-281 ◽  
Author(s):  
JÁNOS MALINA
Keyword(s):  
Eighteenth Century ◽  
Direct Proof ◽  
Whole Body ◽  
Documentary Evidence ◽  
Ground Floor ◽  
The Real ◽  
Music Making ◽  
Present Practice ◽  
Domestic Use ◽  
Opera House

ABSTRACTThis article examines various eighteenth-century sources to determine whether they confirm the present practice of calling a first-floor hall of the Fertőd (Eszterháza) palace the ‘music room’. While the answer is essentially negative, we learn that the neighbouring ceremonial hall was used by Empress Maria Theresia for a banquet with some music-making in 1773, and that two more spaces on the ground floor served regularly as the ‘summer music halls’. So where did the ‘real’, quality concerts take place? A whole body of documentary evidence clearly shows that theaccademiestook place in the opera house orGrosses Theater. Much of this evidence refers to the first opera house, which burnt down in 1779. The practice apparently continued in the new, bigger 1781 opera house, but by then the number of concerts would have been reduced substantially, owing to the Prince's growing addiction to opera. A survey of Haydn's last symphonies and concertos composed for domestic use confirms that regular concerts could not have taken place later than 1783 or, possibly, 1784. However, a long-neglected remark in a contemporary witness report provides direct proof of the inclusion of symphonies in the course of opera performances.

Gilles Deleuze's Luminous Philosophy

2020 ◽  
Author(s):  
Hanjo Berressem
Keyword(s):  
Projective Plane ◽  
Visual Arts ◽  
Whole Body ◽  
Literary Studies ◽  
Chronological Order ◽  
Real Projective Plane ◽  
Cinema Studies ◽  
The Real

Providing a comprehensive reading of Deleuzian philosophy, Gilles Deleuze’s Luminous Philosophy argues that this philosophy’s most consistent conceptual spine and figure of thought is its inherent luminism. When Deleuze notes in Cinema 1 that ‘the plane of immanence is entirely made up of light’, he ties this philosophical luminism directly to the notion of the complementarity of the photon in its aspects of both particle and wave. Engaging, in chronological order, the whole body and range of Deleuze’s and Deleuze and Guattari’s writing, the book traces the ‘line of light’ that runs through Deleuze’s work, and it considers the implications of Deleuze’s luminism for the fields of literary studies, historical studies, the visual arts and cinema studies. It contours Deleuze’s luminism both against recent studies that promote a ‘dark Deleuze’ and against the prevalent view that Deleuzian philosophy is a philosophy of difference. Instead, it argues, it is a philosophy of the complementarity of difference and diversity, considered as two reciprocally determining fields that are, in Deleuze’s view, formally distinct but ontologically one. The book, which is the companion volume toFélix Guattari’s Schizoanalytic Ecology, argues that the ‘real projective plane’ is the ‘surface of thought’ of Deleuze’s philosophical luminism.

HOW OFTEN SHOULD ONE TAKE A BATH?

PEDIATRICS ◽  
1969 ◽  
Vol 44 (4) ◽  
pp. 593-593
Author(s):  
T. E. C.
Keyword(s):  
Eighteenth Century ◽  
Medical Advice ◽  
Whole Body ◽  
Sebaceous Glands ◽  
Victorian Era ◽  
Saturday Evening

During the Victorian era, children, if bathed at all, usually found Saturday evening the day chosen by their parents. Daily bathing was not considered necessary, and might even be harmful. A good example of mid-eighteenth century medical advice written for children about this matter is given below: A late writer in the Medical and Surgical Journat utters the opinion that once a week is often enough to bathe the whole body for the purpose of luxury or cleanliness. Flannel worn next to the skin at all seasons is proper, and is infinitely more healthful than all the daily baths now so fashionable. The oil which is secreted by the sebaceous glands of the skin, serves the purpose of lubricating its surface. Now if this secretion is constantly removed as fast as exuded, its destined object is thereby defeated. The excretory ducts of the perspiratory glands, and the glands themselves, require this unctuous matter of the skin, to keep them in health and action. If very frequent bathing of the whole body is practiced, it must be obvious that this matter cannot be long present to perform its office. As to the assimilation of functions of the skin and lungs, it will be apparent, that when the skin acts imperfectly, or ceases to act at all, the lungs have an extra amount of duty to perform; and it is generally in just such cases that engorgement takes place, constituting infiammation or pneumonia. While a great number of health statisticians attribute the increase of modem longevity to this and that cause, we believe that the benefits of cheap flannel, linen and cotton clothes are overlooked. We can well understand how necessary it is for savages to bathe once a day, but not those who enjoy the luxury of clean linen.

DEATH RITUAL

PEDIATRICS ◽  
1975 ◽  
Vol 56 (6) ◽  
pp. 1013-1013
Author(s):  
Philippe Aries
Keyword(s):  
Eighteenth Century ◽  
The Real ◽  
Death Ritual ◽  
The Family ◽  
The Moment ◽  
The One ◽  
Hospital Team

Death in the hospital is no longer the occasion of ritual ceremony, over which the dying person presides amidst his assembled relatives and friends. Death is a technical phenomenon obtained by a cessation determined in a more or less avowed way by a decision of the doctor and the hospital team. Indeed, in the majority of cases the dying person has already lost consciousness. Death has been dissected, cut to bits by a series of little steps, which finally makes it impossible to know which step was the real death, the one in which consciousness was lost, or the one in which breathing stopped. All these little silent deaths have replaced and erased the great dramatic act of death, and no one any longer has the strength or patience to wait over a period of weeks for a moment which has lost a part of its meaning. From the end of the eighteenth century [there has been] a sentimental landslide . . . causing the initiative to pass from the dying man himself to his family . . . Today the initiative has passed from the family, as much an outside person, to the hospital team. They are the masters of death—of the moment as well as the circumstances of death.

scholarly journals PIETRO VERRI ET JEAN-BAPTISTE SAY: VALEUR, MONNAIE ET LOI DES DÉBOUCHÉS

2011 ◽  
pp. 39-67
Author(s):  
André Tiran
Keyword(s):  
Eighteenth Century ◽  
Adam Smith ◽  
Theoretical Framework ◽  
Central Importance ◽  
The Real ◽  
Insufficient Attention ◽  
Good Writer ◽  
Production And Consumption ◽  
The Law ◽  
Creation Of Matter

Pietro Verri and Jean-Baptiste Say: value, money and the law of markets. The aim of this essay is to determine what influence Verri may have had on Jean- Baptiste Say. Should we limit Verri’s influence to what Say himself acknowledges in a footnote of the Traité concerning the value of goods, or should we recognize for Verri another and more fundamental role in the formation of Say’s general theoretical framework? If this question has not been raised so far, this may be due to the insufficient attention so far paid in France, but also elsewhere, to the Italian economists of the eighteenth century, except for authors such as Beccaria and Galiani. As we shall see in this essay, Jean-Baptiste Say takes up, against Adam Smith, Verri’s conception of utilityvalue, while against the Physiocrats (and also against what remains Physiocratic in Smith) Say maintains that production is a transformation, not a creation, of matter. At the same time, Say derives from Smith the central importance assigned to the production and exchange of values for values, and the opposition against system builders. In the eyes of Jean-Baptiste Say, Pietro Verri is the most important eighteenth century economist before Adam Smith. In the Discours préliminaire to the 5th edition of the Traité (1826), Say strongly emphasizes the importance of Italian economists. As he writes there: “Count Verri, compatriot and friend of Beccaria, and both a good writer and a great administrator, in his Meditazioni sull’economia politica, published in 1771, approached more than anyone else before Smith the real laws that govern the production and consumption of wealth”.

The Second Great Awakening and the New England Social Order

1970 ◽  
Vol 39 (3) ◽  
pp. 345-364 ◽  
Author(s):  
Richard D. Birdsall
Keyword(s):  
Eighteenth Century ◽  
New England ◽  
Social Order ◽  
First Generation ◽  
Great Awakening ◽  
Second Great Awakening ◽  
Henry Adams ◽  
The Real ◽  
The Social

“Only the shell of orthodoxy was left.” Such was the considered judgment of Henry Adams on the condition of the inherited socioreligious order of New England by the year 1800.1 The image of the shell of a gourd with loose seeds rattling within is a good one to convey the dissociation between the purposes of the society and the real beliefs of individuals that had come to pass by the end of the eighteenth century. And it presents a notable contrast to the close congruence of individual belief and the social aims of the first generation of New England Puritans.

Francisco Javier Alegre. A Mexican Latinist of the Eighteenth Century

Nova Tellus ◽  
1970 ◽  
Vol 6 ◽  
Author(s):  
Arnold L. Kerson
Keyword(s):  
Eighteenth Century ◽  
Entire Group ◽  
The Real ◽  
Outstanding Representative

Francisco Javier Alegre (1729-1788) belongs to that erudite group of Mexican Jesuits of the eighteenth century, which includes such distinguished authors as Fathers Francisco Javier Clavijero, Rafael Landivar, and Diego José Abad. 0f the entire group, Alegre, historian of his Order, able theologian, and outstanding representative figure of eighteenth century Mexican humanism, was probably the most versatile and enlightened, and undoubtedly the best Latinist. Born in Veracruz, he studied at the Real Univetsidad de México.

The Attraction of Aristocratic Women to Pharisaism During the Second Temple Period

1995 ◽  
Vol 88 (1) ◽  
pp. 1-33 ◽  
Author(s):  
Tal Ilan
Keyword(s):  
Nineteenth Century ◽  
Eighteenth Century ◽  
Second Temple ◽  
Reform Movement ◽  
Second Temple Period ◽  
The Real ◽  
Important Study ◽  
Jewish Religion ◽  
Wissenschaft Des Judentums

Unlike Christianity, which regards the word “Pharisee” as synonymous with “hypocrite,” “legalist,” and “petty-bourgeois,” Jews have always understood Pharisaism as the correct and trustworthy side of Judaism. Since the eighteenth century, all disputants who participated in the great controversies and schisms within Judaism have claimed to represent the true heirs of the Pharisees. For example, adherents of the strong anti-Hasidic movement initiated by R. Eliyahu of Vilna in the second half of the eighteenth century, who are usually referred to in literature by the negative appellation “opposers” (םירננחמ), referred to themselves by the positive title “Pharisees” (םישורפ). When the Reform movement was founded in Germany in the first half of the nineteenth century, with the goal of reforming the Jewish religion to make it more “modern” and acceptable to its neighbors, the reformers perceived themselves as the true heirs of the Pharisees. In his important study of the Pharisees and Sadducees, Abraham Geiger, one of the founders, ofWissenschaft des Judentumsand an important spokesman for the radical wing of the Reform movement, formulated the view of the flexible open-minded Pharisees, who reformed Judaism to the point of contradicting the laws set out in the Pentateuch, in order to accommodate them to their changing needs. Geiger's opponents easily produced evidence that negated his findings and proved beyond doubt that they, in their conservative strain, were the real heirs of Pharisaism. To his opponents, Geiger was a representative of the detestable Sadducees or their later counterparts, the Karaites.

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