scholarly journals „Za czarnych skał krawędzie…”. Góry zawłaszczone przez dekadentyzm w wybranych dziewiętnastowiecznych impresjach literacko-muzycznych

2021 ◽  
Vol 15 ◽  
pp. 329-337
Author(s):  
Małgorzata Łoboz ◽  
Marian Ursel
Keyword(s):  
Nineteenth Century ◽  
Human Existence ◽  
Human Freedom ◽  
Dominant Feature ◽  
Psychological Maturity ◽  
Article Analyse

The article contains an analysis and interpretation of the significance of the mountains in artistic battles with decadent moods. The man that should be regarded as a precursor of such moods is Juliusz Słowacki. He is the author of the well-known poem W Szwajcarii (In Switzerland, 1839), from which comes the passage included in the title of the article: “Za czarnych skał krawędzie” (Behind the edges of black rocks), where the lyrical protagonist is heading — seeking self-annihilation — trying to find some relief in his suffering. This is the context in which Słowacki’s passage was interpreted by Mieczysław Karłowicz — a representative of the Young Poland generation in music, one of the best known Polish composers, a photographer and mountaineer, who died in the Tatras in an avalanche in 1909. In addition to Słowacki’s piece, the authors of the article analyse also other songs by Karłowicz (which are not highly valued by musicologists), composed to words by well-known nineteenth-century Polish poets, mainly Kazimierz Przerwa-Tetmajer, a leading Polish exponent of decadentism in poetry. Karłowicz represented a neo-romantic version of modernism in music, which is why his oeuvre contains romantic analogies (emotionalism, mysticism, individualism, expression of the form), and his undoubtedly introverted and individualistic personality isolated him from generational associations already during his studies in Berlin. Nevertheless, he did identify with the Young Poland generation through a desire to achieve depression and deprivation defeating nirvana, to overcome death through the belief in the liberating power of nature. The mood of these works is marked by recurring (typically decadent) pessimism — a dominant feature of Karłowicz’s music. The authors conclude by observing that in the views of Polish modernists the mountains were a symbol of eternity and power of nature, a symbol juxtaposed with the fragility of human existence, an oasis of silence, peace and solitude, and thus human freedom. The appropriation of the mountains was tantamount to believing that pessimistic moods made it possible to achieve considerable psychological maturity.

Nationalism and Freedom

Worldview ◽  
1964 ◽  
Vol 7 (7-8) ◽  
pp. 7-12
Author(s):  
George Shepherd
Keyword(s):  
Nineteenth Century ◽  
John Locke ◽  
World History ◽  
Natural Rights ◽  
Human Freedom ◽  
Self Determination ◽  
The Enlightenment ◽  
New Ideas ◽  
The Right

The flower of human freedom blooms seldom and precariously in world history. One such occasion was the period of the Enlightenment when philosophers from Rousseau to John Locke and Jefferson proclaimed new conceptions of natural rights. Inspired by these new ideas of freedom, revolutions spread from America, France and England through Europe. New nations arose throughout Europe of the nineteenth century as a wave of new nationalism spilled across the Continent. The right of nationhood and self-determination was one of the new doctrines of freedom.

scholarly journals Dimensão escatológica da Igreja. Um estudo do capítulo VII da Lumen Gentium

2017 ◽  
Vol 77 (306) ◽  
pp. 407-437
Author(s):  
Cleto Caliman ◽  
Renato Alves de Oliveira
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Vatican Ii ◽  
Human Existence ◽  
Christian Theology ◽  
Ongoing Process ◽  
Lumen Gentium ◽  
The Sixties ◽  
History Of ◽  
New Perspective

Síntese: Nesse trabalho apresentamos como o Concílio Vaticano II entra no processo de redescoberta da escatologia que se deu na virada do séc. XIX para o séc. XX no contexto da investigação sobre o Jesus histórico. Esse processo desemboca nos anos 50 e 60 do séc. XX, sob a inspiração do Princípio-Esperança de E. Bloch, na Teologia da Esperança de J. Moltmann. Passamos da compreensão da escatologia como último tratado da dogmática, os Novíssimos, para uma dimensão transcendental que perpassa toda a teologia cristã desde os seus fundamentos. Desta forma, deixamos para trás o paradigma clássico da teologia que girava em torno da filosofia da essência, para um novo paradigma em torno da filosofia da existência, respondendo às exigências da compreensão do ser humano própria da modernidade. Nossa hipótese é que o Concílio Vaticano II assimila em seus principais documentos essa nova perspectiva e, especificamente, na Lumen Gentium, cap. VII, sobre A índole escatológica da Igreja peregrina e sua união com a Igreja celeste.Palavras-chave: Escatologia. Cristologia. Igreja. História da salvação. Vaticano II.Abstracts: This Essay aims to present the way the Vatican II Council rediscover Eschatology. A process that was going on since the of the nineteenth century up to the twentieth century as the investigations about the historical Jesus began. This ongoing process reaches the fifties and the sixties of the twentieth Century inspired both by the Hope-Principle of E. Bloch and Moltmann’s Theology of Hope. There is a new understanding of eschatology that moves from Dogmatics’ last treatise to a transcendental dimension that touches the whole of the Christian theology on its very foundations. In this way, we leave behind theology’s classical paradigm based on an essentialist philosophy to a new one reflecting of a philosophy of Human Existence. This change in perspective meets the demands of a new understanding of man in modernity. In our view the Vatican II Council assimilates in its main documents this new perspective as we find for example in the Lumen Gentium cap. VII, where it deals with the eschatological nature of the Pilgrim Church and its union with the Celestial Church.Keywords: Eschatology. Christology. Church. The History of Salvation. Vatican II.

scholarly journals Investor Letters and the Everyday Practice of Finance in Nineteenth-Century France

2021 ◽  
Vol 44 (2) ◽  
pp. 279-305
Author(s):  
Alexia Yates
Keyword(s):  
Nineteenth Century ◽  
Financial Markets ◽  
Economic Life ◽  
Late Nineteenth Century ◽  
Ordinary People ◽  
Global Capital ◽  
The Everyday ◽  
The World ◽  
Nineteenth Century France ◽  
Article Analyse

Abstract In the last decades of the nineteenth century the Paris Exchange was the second largest in the world, and engagement in financial markets had become popular on a previously unknown scale. How ordinary people encountered, thought about, and navigated this new financial landscape has nevertheless proved elusive. This article analyzes everyday financial practice in the first age of global capital from the vantage of letters written by ordinary individuals concerning their investments. As the numbers of investors and bondholders in France grew, “investor letters”—missives to financial, legal, and governmental authorities—proliferated. Their existence and concerns offer rich insights into how and with what effect France's financial markets were evolving at the end of the nineteenth century. These letters prompt us to reconsider the place of routine business correspondence in our studies of epistolary culture and allow reflection on economic life as modest investors “wrote upwards” and across the wealth gap of late nineteenth-century France. Vers la fin du dix-neuvième siècle, la Bourse de Paris était la deuxième place financière la plus importante au monde, et ses marchés étaient devenus « populaires » à une échelle sans précédent. La manière dont les gens ordinaires ont réussi à s'orienter dans ce nouveau paysage se révèle difficile à saisir. Cet article analyse la pratique financière quotidienne de l’âge d'or de la globalisation du capital selon les particuliers écrivant à propos de leurs investissements. A mesure que le nombre d'investisseurs et d'obligataires a augmenté, ces « lettres d'investisseurs » adressées aux autorités financières, juridiques et gouvernementales se sont multipliées. Leur existence et leurs sujets de préoccupation offrent de riches informations sur l’évolution des marchés financiers français de la fin du dix-neuvième siècle. Ces lettres nous incitent à reconsidérer la place de la correspondance commerciale dans la culture épistolaire, et en nous montrant comment de modestes investisseurs écrivent « vers le haut » de la hiérarchie économique et sociale, nous permettent d'accéder à des aspects méconnus de la vie économique de la fin du dix-neuvième siècle français.

SLAVOPHILE RELIGIOUS THOUGHT AND THE DILEMMA OF RUSSIAN MODERNITY, 1830–1860

2010 ◽  
Vol 7 (2) ◽  
pp. 239-267 ◽  
Author(s):  
PATRICK LALLY MICHELSON
Keyword(s):  
Nineteenth Century ◽  
Public Opinion ◽  
Religious Orientation ◽  
Historical Consciousness ◽  
Human Freedom ◽  
Contextual Analysis ◽  
Moral Progress ◽  
Religious Thought ◽  
Universal History ◽  
Eastern Christianity

Russian public opinion in the first half of the nineteenth century was buffeted by a complex of cultural, psychological, and historiosophical dilemmas that destabilized many conventions about Russia's place in universal history. This article examines one response to these dilemmas: the Slavophile reconfiguration of Eastern Christianity as a modern religion of theocentric freedom and moral progress. Drawing upon methods of contextual analysis, the article challenges the usual scholarly treatment of Slavophile religious thought as a vehicle to address extrahistorical concerns by placing the writings of A. S. Khomiakov and I. V. Kireevskii in the discursive and ideological framework in which they originated and operated. As such, the article considers the atheistic revolution in consciousness advocated by Russian Hegelians, the Schellingian proposition that human freedom and moral advancement were dependent upon the living God, P. Ia. Chaadaev's contention that a people's religious orientation determined its historical potential, and the Slavophile appropriation of Russia's dominant confession to resolve the problem of having attained historical consciousness in an age of historical stasis.

Introduction

Tact ◽  
2019 ◽  
pp. 1-11
Author(s):  
David Russell
Keyword(s):  
Nineteenth Century ◽  
Political Philosophy ◽  
Human Freedom ◽  
Literary Art ◽  
The Moment ◽  
The Relationship ◽  
The Way

This introductory chapter outlines some basic claims about tact, the subjects it touches upon, and the way this book is framed. In broadest terms: tact privileges encounters over knowledge, and an aesthetic of handling over more abstract conceptualization or observation—whether of people or objects. Tact can be described as a close and haptic attention to the moment, preferring a present ambivalence to a future perfection. Tact lends itself to political uses just where—in its refusal of assertion—it seems most impertinent to practical ends. It is a literary art that draws upon the particular resources of the essay as form; and it provides the grounds for a claim about the relationship between art and human freedom—an “aesthetic liberalism”—not encompassed by traditional political philosophy. Tact has its origins in a particular time and place, the British nineteenth century, but it is also a more generalizable and available style.

Scientific Realism and the Romantic Reaction Against Reason

2021 ◽  
pp. 130-144
Author(s):  
Steven L. Goldman
Keyword(s):  
Nineteenth Century ◽  
Scientific Realism ◽  
Modern Science ◽  
Human Experience ◽  
Ultimate Reality ◽  
Western Philosophy ◽  
Limited Role ◽  
Dominant Feature ◽  
Truth Claims

A so-called Romantic counterpoint to the proclamation of the hegemony of reason by Enlightenment thinkers blossomed in the nineteenth century in the form of philosophies that explicitly challenged the rationalist domination of Western philosophy and the truth claims of modern science. Thinkers such as Kierkegaard, Schopenhauer, Nietzsche, and Bergson formulated philosophies in which reason played only a limited role either in understanding human affairs or in apprehending reality. For Kierkegaard, reality transcended reason, while for Schopenhauer, human will was the ultimate reality. For Nietzsche, will was the dominant feature of humanity, which guaranteed that reason could not achieve a synoptic understanding of experience, let alone apprehend reality: reasoning could at best achieve partial perspectives on human experience. Bergson offered the most developed alternative to reason, especially modern science-based reasoning, to penetrate experience to reality.

Fate and Fantasy: A Study of Turgenev's Fantastic Stories

Slavic Review ◽  
1969 ◽  
Vol 28 (4) ◽  
pp. 543-560
Author(s):  
Eva Kagan-Kans
Keyword(s):  
Nineteenth Century ◽  
Human Existence ◽  
Total Output ◽  
The Past

I ot sudeb zashchity net.Pushkin, “Tsygany”Turgenev's acceptance of a fate that governs human existence found expression in the use of the supernatural in certain of his stories. In the past most critics tended to turn away from these stories, in distress at not being able to reconcile this trait with their interpretation of Turgenev the realist, who portrayed the Russian social byt of the nineteenth century. And yet, a total of ten stories (almost a third of his total output of stories) in which there is a touch of the supernatural and the irrational cannot be dismissed as mere caprice.

Anglican

2017 ◽  
Author(s):  
Mary Tanner
Keyword(s):  
Nineteenth Century ◽  
Ecumenical Movement ◽  
Dominant Feature

This chapter traces the Anglican commitment to, and involvement in, the ecumenical movement from the mid-nineteenth century to the present, particularly as reflected in resolutions of successive Lambeth Conferences from 1867 to 2008. It highlights the classic statement of the Anglican ecumenical vision given by the 1920 Lambeth Conference, centred on the Lambeth Quadrilateral, and the Appeal to All Christian People that the Conference issued. It considers various ecumenical developments with Anglican participation in the 1940s and 1950s and records major doctrinal agreements reached in bilateral and multilateral dialogues particularly from the 1970s onwards, as well as new stages of closer communion entered into with a number of ecumenical partners at regional levels. Increasingly, a commitment to an ecumenism of action is becoming a dominant feature of today’s ecumenical movement, although doctrinal conversations continue to search for the agreement in faith that is required and sufficient for visible unity.

Humanism

2018 ◽  
Author(s):  
John C. Luik
Keyword(s):  
Nineteenth Century ◽  
Fourteenth Century ◽  
Moral Philosophy ◽  
Scientific Method ◽  
Educational Programme ◽  
Human Existence ◽  
Human Community ◽  
Moral Equality ◽  
Philosophical System ◽  
Human Uniqueness

The philosophical term ‘humanism’ refers to a series of interrelated concepts about the nature, defining characteristics, powers, education and values of human persons. In one sense humanism is a coherent and recognizable philosophical system that advances substantive ontological, epistemological, anthropological, educational, aesthetic, ethical and political claims. In another sense humanism is understood more as a method and a series of loosely connected questions about the nature and character of human persons. From the fourteenth century to the end of the nineteenth century, humanism minimally meant: (1) an educational programme founded on the classical authors and concentrating on the study of grammar, rhetoric, history, poetry and moral philosophy; (2) a commitment to the perspective, interests and centrality of human persons; (3) a belief in reason and autonomy as foundational aspects of human existence; (4) a belief that reason, scepticism and the scientific method are the only appropriate instruments for discovering truth and structuring the human community; (5) a belief that the foundations for ethics and society are to be found in autonomy and moral equality. From the end of the nineteenth century, humanism has been defined, in addition to the above, by the way in which particular aspects of core humanist belief such as human uniqueness, scientific method, reason and autonomy have been utilized in such philosophical systems as existentialism, Marxism and pragmatism.

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