Johann Wier

2022 ◽  
Author(s):  
Michaela Valente
Keyword(s):  
Sigmund Freud ◽  
16Th Century ◽  
Religious Tolerance ◽  
Medical Experience ◽  
Jean Bodin ◽  
The Witch ◽  
Witch Hunts ◽  
The Devil ◽  
Witch Hunt

This book deals with a fascinating and original claim in 16th-century Europe. Witches should be cured, not executed. It was the physician and scholar Johann Wier (1515-1588) who challenged the dominant idea. For his defense of witches, more than three centuries later, Sigmund Freud chose to put Wier’s work among the ten books to be read. According to Wier, Satan seduced witches, thus they did not deserve to be executed, but they must be cured for their melancholy. When the witch hunt was rising, Wier was the first to use some of the arguments adopted in the emerging debate on religious tolerance in defence of witches. This is the first overall study of Wier which offers an innovative view of his thought by highlighting Wier’s sources and his attempts to involve theologians, physicians, and philosophers in his fight against cruel witch hunts. Johann Wier: Debating the Devil and Witches situates and explains his claim as a result of a moral and religious path as well as the outcome of his medical experience. The book aims to provide an insightful examination of Wier’s works to read his pleas emphasizing the duty of every good Christian to not abandon anyone who strays from the flock of Christ. For these reasons, Wier was overwhelmed by bitter confutations, such as those of Jean Bodin, but he was also celebrated for his outstanding and prolific heritage for debating religious tolerance.

scholarly journals The Devil, Superstition, and the Fragmentation of Magic

2014 ◽  
Vol 37 (2) ◽  
pp. 49-80
Author(s):  
Sean Armstrong
Keyword(s):  
Natural Philosophy ◽  
Natural Order ◽  
Francis Bacon ◽  
Early Stages ◽  
The Witch ◽  
Philosophie Naturelle ◽  
The Devil ◽  
Witch Hunt ◽  
Expanded Concept

Using mostly English sources of the witch hunt era, this article demonstrates that the “fragmentation of Renaissance occultism” argued by John Henry and others involved redefining the term “superstition.” At the start of the witch hunt era, superstition was the antonym to religion; by the 1620s, when the witch hunt peaked, Francis Bacon was presenting his new philosophy as the antonym to superstition and its twin idolatry. This change in the signification of superstition was causally linked to the devil, who was both master and goal of all superstition and idolatry. Superstition was redefined and the devil was rethought as aspects of the same process, as critics of the witch hunt concluded that it was superstition to believe the devil could affect the natural order. The early stages of this redefinition drew on a concept from early classical natural philosophy that has been labelled “double determination” by G. E. R. Lloyd. Eventually the expanded concept of superstition became the counterfoil to the new philosophy. Employant principalement des sources de la période de la chasse aux sorcières, cet article démontre que la « fragmentation de l’occultisme de la Renaissance », soutenu par John Henry et d’autres, impliquait une redéfinition du terme « superstition ». Au début de la période de la chasse aux sorcières, superstition était antonyme de religion. Dès les années 1620, au summum de la chasse aux sorcières, Francis Bacon présentait sa nouvelle philosophie comme l’antonyme de la superstition et de l’idolâtrie qui lui associée. Ce changement dans la signification de la superstition était lié au diable, qui était à la fois maître et objectif de toute superstition et idolâtrie. La superstition est redéfinie et le diable repensé comme aspects du même processus, les critiques de la chasse aux sorcières ayant conclu qu’il était superstitieux de croire que le diable pouvait influencer l’ordre naturel. Les premières étapes de cette redéfinition s’inspiraient d’un concept de la philosophie naturelle antique intitulée « double determination » par G. E. R. Lloyd. Finalement, le concept élargi de superstition est devenu la souche de la nouvelle philosophie.

scholarly journals «Non lasciar vivere la malefica»

2009 ◽  
Keyword(s):  
Middle Ages ◽  
Catholic Church ◽  
The Political ◽  
Late Middle Ages ◽  
Modern Age ◽  
History Of ◽  
Preliminary Orientation ◽  
The Witch ◽  
Witch Hunts ◽  
The Devil

Yet another book on witches and witchcraft? Although numerous, studies on this phenomenon that had such a profound influence on the political, social and religious history of the late Middle Ages and the early modern age in Europe can never be enough. At this time the political regimes were actively involved in the witch hunts, not least the Catholic church which was intensely engaged in developing instruments of control aimed at governing and curbing dissent. The book is broken down into thematic sections – rules, treatises and trials, transmission /possession – which reflect the multiplicity of the scientific proposals that have emerged in recent years, and also represent a conscious preliminary orientation of possible readings. At centre stage of the witchcraft show are the witches and their judges, from the theologians and philosophers to the exorcists. As well as addressing actual events, the book also explores the nature of the beliefs and the way in which they were transmitted in the various social strata, and the phenomenon of diabolical possession which conveyed the message of the presence of the devil in the world.

A Critical Evaluation of the Factual Accuracy and Scholarly Foundations of The Witch-Hunt Narrative

2017 ◽  
Vol 32 (6) ◽  
pp. 897-925 ◽  
Author(s):  
James M. Wood ◽  
Debbie Nathan ◽  
Richard Beck ◽  
Keith Hampton
Keyword(s):  
Child Abuse ◽  
Scientific Information ◽  
Critical Evaluation ◽  
Ritual Abuse ◽  
Scholarly Literature ◽  
The Witch ◽  
Definition Of ◽  
Witch Hunts ◽  
Witch Hunt

We comment on The Witch-Hunt Narrative ( TWHN) by Cheit. As its first hypothesis, TWHN argues that most of the famous ritual child abuse cases of the 1980s and 1990s were not really witch-hunts at all. In response, we criticize the TWHN definition of a witch-hunt as overly narrow and idiosyncratic. Based on the scholarly literature, we propose 10 criteria for identifying a witch-hunt. We rate four well-known ritual child abuse cases with these criteria and show they were classic witch-hunts. As its second hypothesis, TWHN argues that most defendants in child ritual abuse cases were guilty or probably guilty. In response, we point out many instances in which TWHN has omitted or mischaracterized important facts or ignored relevant scientific information running contrary to its hypotheses. We conclude that TWHN is often factually inaccurate and tends to make strong assertions without integrating relevant scholarly and scientific information. Scholars should approach the book with caution.

The Witch-Hunt Narrative

2017 ◽  
Vol 32 (6) ◽  
pp. 948-955 ◽  
Author(s):  
Nancy Beasley Lamb
Keyword(s):  
Sexual Abuse ◽  
Day Care ◽  
Original Data ◽  
Conventional Wisdom ◽  
Public Attention ◽  
High Profile ◽  
Negative Effect ◽  
The Witch ◽  
Witch Hunts ◽  
Witch Hunt

For more than two decades, conventional wisdom about the high-profile day care cases of the 1980s and early 1990s suggests all were modern-day witch hunts, based on false allegations made by highly suggestible children during an era when society was gripped by a “believe the children” hysteria. Author Ross Cheit refutes conventional wisdom by conducting an exhaustive examination of original data from dozens of cases bearing the witch hunt label. He concludes there was no witch-hunt epidemic, finding substantial evidence of sexual abuse in nearly every case he reviewed, contradicting the assertions made about those cases by what he calls the witch-hunt narrative. Cheit examines the legacy of the witch-hunt narrative and contends its exaggerated claims about the suggestibility of children have had a negative effect on the credibility of children today who allege being sexually abused. This writer examines Cheit’s conclusions in light of her own experience as a career prosecutor of crimes against children as well as her involvement in a high-profile day care case encompassed by the witch-hunt narrative. Setting the record straight about these cases is important not only for the sake of historical accuracy and intellectual honesty but also because the witch-hunt narrative’s unwarranted assertions about the suggestibility of children have had a negative effect on society’s perception of their credibility. Bringing public attention to the fallacies of the witch-hunt narrative and shining a light on questionable tactics used by some in academia to support their contention that all children are highly suggestible will ultimately serve to strengthen society’s ability to believe a child who discloses sexual abuse.

scholarly journals To Converse with the Devil? Speech, Sexuality, and Witchcraft in Early Modern Scotland

2012 ◽  
Vol 37 ◽  
Author(s):  
Sierra Rose Dye
Keyword(s):  
Early Modern ◽  
Modern Society ◽  
Male And Female ◽  
Power And Control ◽  
The Witch ◽  
And Control ◽  
Witch Hunts ◽  
The Devil

In early modern Scotland, thousands of people were accused and tried for the crime of witchcraft, many of whom were women. This paper examines the particular qualities associated with witches in Scottish belief – specifically speech and sexuality – in order to better understand how and why the witch hunts occurred. This research suggests that the growing emphasis on the words of witches during this period was a reflection of a mounting concern over the power and control of speech in early modern society. In looking at witchcraft as a speech crime, it is possible to explain not only why accused witches were more frequently women, but also how the persecution of individuals – both male and female – functioned to ensure that local and state authorities maintained a monopoly on powerful speech.

scholarly journals “Charming Sorcerers” or “Soldiers of Satan”? Witchcraft and Magic in the Eyes of Protestant/Calvinist Preachers in Early Modern Hungary

Religions ◽  
2019 ◽  
Vol 10 (5) ◽  
pp. 328 ◽  
Author(s):  
Ildiko Sz. Kristof
Keyword(s):  
Early Modern ◽  
18Th Century ◽  
The Social ◽  
The Witch ◽  
Early Modern Era ◽  
Village Life ◽  
Witch Hunts ◽  
Modern Era ◽  
The Devil ◽  
Early 18Th Century

The present study is the translation of Chapter 3 of the book of Ildikó Sz. Kristóf, entitled “Ördögi mesterséget nem cselekedtem.” A boszorkányüldözés társadalmi és kulturális háttere a kora újkori Debrecenben és Bihar vármegyében (“I have not done any diabolic deeds.” The Social and Cultural Foundation of Witch-Hunting in Early Modern Debrecen and Bihar County) published in Debrecen, Hungary in 1998. The book examined the witch-hunting in Bihar county and its largest city, the headquarters of the Calvinist church in Eastern Hungary between 1575 and 1766. During this period, 217 trials were conducted against 303 accused, and the book explored the social and religious foundations of the accusations. The witch-hunts in Bihar county were of rather small size (1–3 accused per annum) and intensity. A possible explanation for this relative mildness could be provided by a complex consideration of legal, religious, and local social circumstances. Chapter 3, published here in English, discusses Hungarian Calvinist demonology which remained rather sceptical about the concepts of diabolical witchcraft (e.g., the “covenant” or pact with the devil, the witches’ attendance at regular meetings (sabbath), etc.) throughout the early modern era. The author has studied several Calvinist treatises of theology published between the late 16th and the early 18th century by the printing press of Debrecen, those, for example, of Péter Mélius (1562), Tamás Félegyházi (1579), Péter Margitai Láni (1617), János Kecskeméti Alexis (1621), Mátyás Nógrádi (1651), Johannes Mediomontanus (1656), Pál Csehi (1656), István Diószegi Kis (1679; 1681), Gellért Kabai Bodor (1678) and Imre Pápai Páriz (1719). According to her findings, Calvinist demonology, although regarded the wordly interventions of the devil of limited scope (excepting, perhaps, the Puritans of the 1650s/1680s), urged the expurgation of the various forms of everyday magic from urban and village life. The suspicion of witchcraft fell especially on the practitioners of benevolent magic (popular healers/”wise women”, midwives, fortune-tellers, etc.) who were presumed to challenge and offend divine providence. The official religious considerations sometimes seem to have coincided with folk beliefs and explanations of misfortune concerning, among others, the plague epidemic in which witchcraft played an important role.

McCarthyism and New York's Hearst Press: A Study of Roles in the Witch Hunt.

1996 ◽  
Vol 83 (2) ◽  
pp. 692
Author(s):  
Rodney Carlisle ◽  
Jim Tuck
Keyword(s):  
The Witch ◽  
Witch Hunt
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