Wahre Sammler

2020 ◽  
Author(s):  
Barbara Leven

Private collecting was a popular pastime at the beginning of the 20th century. Among them, private collectors with a passion for the unconventional made a strong contribution. They often collected without regard for established orders of knowledge and taste and thus distinguished themselves from the traditional preservation of cultural artefacts. Philosopher Walter Benjamin described this type of collector as the real, "true collectors" (“Wahre Sammler”). With folklorist Anton Maximilian Pachinger (1864–1938) and Marxist cultural scientist Eduard Fuchs (1870–1940), this study examines two representatives of this type. It not only locates the collectors and their collections in terms of cultural history, but also reveals their potential as cultural innovators, who still open exciting perspectives on their times today.

Author(s):  
Дмитрий Игоревич Макаров

ХансГеорг Бек (1910-1999), крупнейший немецкий византинист ХХ в., прошёл путь от бенедиктинского монаха до мюнхенского профессора, создателя всеобъемлющей концепции истории Византии и византийской культуры. Вопросы истории Церкви и богословия занимали его с первых шагов научной деятельности. Будучи учеником крупнейшего историка схоластики Мартина Грабмана, Бек усвоил томистский взгляд на богословие и потому отрицал реальное различение в Боге сущности и энергий, раскрытое свт. Григорием Паламой. Но если в своей первой статье «Борьба за томистское понимание богословия в Византии» (1935) Бек критикует паламизм «извне», с позиций неосхоластики, то в своей светской диссертации о Феодоре Метохите (1952) - уже «изнутри», пытаясь доказать несовместимость паламизма с халкидонитским православием. Hans-Georg Beck (1910-1999), the most outstanding 20th-century German Byzantinist, has gone a long way from a Benedictine monk to professor in Munich, a creator of a comprehensive conception of Byzantine general and cultural history. The problems of ecclesiastical history and theology were in the center of his scientific activity from its first steps on. As a student of Martin Grabmann, a prominent historian of Western scholasticism, Beck appropriated the Thomist view of theology. That is why he denied the real distinction between essence and energies in God, which had been disclosed and analyzed by Gregory Palamas. If in his first 1935 article, The Struggle for the Thomist Concept of Theology in Byzantium, Beck criticized Palamism «from outside», i. e., from the neoscholastic viewpoint, it was later then, in his secular thesis of 1952, that the German scholar tried to censure the Palamite doctrine «from inside» by making the case of its incompatibility with the Chalcedonian Orthodoxy.


Author(s):  
Дмитрий Игоревич Макаров

Ханс Георг Бек (1910-1999), крупнейший немецкий византинист ХХ в., прошёл путь от бенедиктинского монаха до мюнхенского профессора, создателя всеобъемлющей концепции истории Византии и византийской культуры. Вопросы истории Церкви и богословия занимали его с первых шагов научной деятельности. Будучи учеником крупнейшего историка схоластики Мартина Грабмана, Бек усвоил томистский взгляд на богословие и потому отрицал реальное различение в Боге сущности и энергий, раскрытое св. Григорием Паламой. Но если в своей первой статье «Борьба за томистское понимание богословия в Византии» (1935) Бек критикует паламизм «извне», с позиций неосхоластики, то в своей светской диссертации о Феодоре Метохите (1952) - уже «изнутри», пытаясь доказать несовместимость паламизма с халкидонитским православием. Помимо общих соображений о малой креативности византийского народного духа, Х. Г. Бек опирается в этом вопросе на идею В. С. Соловьёва (1853-1900) о том, что византийское монашество с ранних веков было заражено монофизитством. Именно поэтому, по мысли Бека, оно и допустило столь «странное» и «антропоморфистское» учение, как паламитский исихазм (эти два явления Бек чётко не разграничивал). Hans-Georg Beck (1910-1999), the most outstanding 20th-century German Byzantinist, has gone a long way from a Benedictine monk to professor in Munich, a creator of a comprehensive conception of Byzantine general and cultural history. The problems of ecclesiastical history and theology were in the center of his scientific activity from its first steps on. As a student of Martin Grabmann, a prominent historian of Western scholasticism, Beck appropriated the Thomist view of theology. That is why he denied the real distinction between essence and energies in God, which had been disclosed and analyzed by Gregory Palamas. If in his first 1935 article, The Struggle for the Thomist Concept of Theology in Byzantium, Beck criticized Palamism «from outside», i. e., from the neoscholastic viewpoint, it was later then, in his secular thesis of 1952, that the German scholar tried to censure the Palamite doctrine «from inside» by making the case of its incompatibility with the Chalcedonian Orthodoxy. Besides some general considerations about a putative barrenness of the Byzantine folk spirit (Volksgeist), in the question of Chalcedonian Orthodoxy and its survival in the Late Byzantium Beck leaned on Vladimir Solov’ev’s (1853-1900) idea of Byzantine monasticism as being infected from the early stage on with the Monophysitism. Making no clear-cut distinction between Hesychasm in general and Palamism as its most elaborated form, Beck saw in this Monophysite infection the very reason of the Palamite hesychasm being tolerated, accepted and officially stated by the Byzantine Orthodoxy, although it had been a very ‘strange’ and ‘anthropomorphite’ teaching.


2020 ◽  
Vol 2020 (11-1) ◽  
pp. 263-279
Author(s):  
Alexander Kodintsev ◽  
Danil Rybin

The study analyzes historical researches on the life and work of the outstanding Russian lawyer A. F. Koni. It is noted that several directions in the study of the personality of this figure can be distinguished. It is concluded that systematic study of the legacy of Koni in the context of the era, taking into account the accumulated knowledge, coupled with archival materials will recreate the real face of the remarkable humanist figure of Russia in the past era.


2018 ◽  
Vol 2 (1) ◽  
Author(s):  
Bogdalina Bratanova

The “Mladina” [“Младина”] (1891–1915) magazne has a conciderable role in Bulgarian cultural history. It is an illustrated issue with sietnifically and entertaining content basically oriented towords the young readers. The decoration of the magazine follows the spirit of the classicism, which is typical for the end of the 19th and the beginning of the 20th century. It contains combination between ready type forms and original graphic drawings or decorative elements. It is worth mentioning that the “Mladina” magazine had the longest history among the other children’s periodical issues during the period. It was edited and circulated in different big Bulgarian cities including Veliko Tаrnovo. This article focuses the attention precisely on the specific features of the magazine during its Tаrnovo period.


2012 ◽  
pp. 81-91
Author(s):  
Tappi Andrea ◽  
Tébar Hurtado Javier

A dictionary born old. Legitimization and delegitimization of the Second Spanish Republic. The controversy following the recent publication of the Spanish Biographical Dictionary by the Real Academia de la Historia is here analysed. Many entries about the 20th century in Spain highlight the questionable aspects of a cultural project that derives from a public usage typical of the past concerning the legitimization and delegitimization of the Second Spanish Republic.


2021 ◽  
Vol ahead-of-print (ahead-of-print) ◽  
Author(s):  
Monther Jamhawi ◽  
Shatha Mubaideen ◽  
Basem Mahamid

PurposeThe purpose of this paper is to present a framework for the adaptive re-use of wheat milling buildings setting in modern urban contexts in Jordan. This paper also aims to highlight the industrial heritage with a focus on wheat milling buildings, which date back to the beginning of the 20th century, as they document and represent significant aspects of the socio-cultural history of Jordan.Design/methodology/approachThe approach to this statement will be through a theoretical investigation into the notion of industrial heritage, a historical overview of wheat milling in Jordan, as well as a case study analysis to support the theoretical framework following a value-based approach for the case of Baboor Al-Qisar. Baboor Al-Qisar is a wheat milling structure that the Department of Antiquities (DoA) is willing to adaptively reuse as an industrial museum that tells the local narrative of wheat milling and points out the non-physical values associated with the building’s original use.FindingsThe paper introduces a framework for wheat milling buildings incorporation within the modern urban context as industrial heritage museums or socio-cultural facilities. The findings offer a reflection on approaching similar case studies as a tool for their conservation, management and promotion to create new tourist destinations as a form of sustainable urban regeneration.Originality/valueThis research bridges the gap between practice and theory in terms of adaptive reuse strategies within the Jordanian local context. No similar studies have been done on wheat milling structures from the 20th century in the country with local community engagement as an integral part that is carried out within the functionality and future use of the site.


2002 ◽  
Vol 96 (1) ◽  
pp. 189-191
Author(s):  
Nicholas Xenos

David McNally styles this book as beginning in a polemic and ending in a “materialist approach to language” much indebted to the German critic Walter Benjamin. The charge is that “postmodernist theory, whether it calls itself poststructuralism, deconstruction or post-Marxism, is constituted by a radical attempt to banish the real human body—the sensate, biocultural, laboring body—from the sphere of language and social life” (p. 1). By treating language as an abstraction, McNally argues, postmodernism constitutes a form of idealism. More than that, it succumbs to and perpetuates the fetishism of commodities disclosed by Marx insofar as it treats the products of human laboring bodies as entities independently of them. Clearly irritated by the claims to radicalism made by those he labels postmodern, McNally thinks he has found their Achilles' heel: “The extra-discursive body, the body that exceeds language and discourse, is the ‘other’ of the new idealism, the entity it seeks to efface in order to bestow absolute sovereignty on language. To acknowledge the centrality of the sensate body to language and society is thus to threaten the whole edifice of postmodernist theory” (p. 2).


Tapestry, the most costly and coveted art form in Renaissance and Baroque Europe, has long fascinated scholars. In the 19th and early 20th centuries, researchers delved into archival sources and studied extant tapestries to produce sweeping introductions to the medium. The study of tapestry, however, fell outside mainstream art history, with tapestry too often seen as a less important “decorative art” rather than a “fine art.” , Also, tapestry did not fit easily into an art history that prioritized one master, as the making of a set of large-scale tapestries required a team of collaborators, including the designer, cartoon painters, and weavers, as well as a producer/entrepreneur and, often, a patron. Scholarship on European tapestries in the Early Modern period, nevertheless, flourished. By the late 20th century art historians turned attention to the “decorative arts” and tapestry specialists produced exciting new research illuminating aspects of design, production, and patronage, as well as tapestry’s crucial role in the larger narrative of art and cultural history. In 2002, the Metropolitan Museum of Art’s landmark exhibition and catalogue, Tapestry in the Renaissance: Art and Magnificence, spotlighted the art form, introduced it to a broad audience, and brought new understanding of tapestry as art. A sequel, the Met’s 2007 exhibition and catalogue, Tapestry in the Baroque: Threads of Splendor, followed. Other major museums presented ambitious exhibitions, accompanied by catalogues with substantial new research. In addition, from the late 20th century, institutions have produced complete catalogues of their extraordinary European tapestry holdings, among them: the Metropolitan Museum of Art in New York; the Patrimonio Nacional in Spain; the Rijksmuseum in Amsterdam; the Art Institute of Chicago; and the Burrell Collection in Glasgow. At the same time, articles and books exploring specific designs, designers, producers, and patrons appeared, with some monographs published in the dedicated series, Studies in Western Tapestry, edited by leading scholars Guy Delmarcel and Koenraad Brosens, and produced by Brepols. Tapestry research has often focused on the works of well-known designers and their exceptionally innovative work, such as the artists Raphael (b. 1483–d. 1520) or Peter Paul Rubens (b. 1577–d. 1640). High-quality production at major centers, including Brussels or at the Gobelins Manufactory in France, has also captured scholars’ attention, as have important patrons, among them Henry VIII of England (b. 1491–d. 1547) or Louis XIV of France (b. 1638–d. 1715). Newer directions for research include the contributions of women as weavers and entrepreneurs, the practice of reweaving designs, and the international reach and appeal of Renaissance and Baroque tapestry beyond Europe.


Author(s):  
Maisha Wester

Black Diasporic Gothic can trace its origins back to the nineteenth century at the height of the Gothic’s appearance, when many black writers began to appropriate the genre to describe the real horrors of existence within racially oppressive and enslaving societies. However, many twenty-first-century Black Gothic texts suggest that modifying traditional Gothic monsters is not enough to create subversive work.Rather modern texts such as Jeremy Love’s Baypu (2009-10), Helen Oyeyimi’sWhite is for Witching (2009) and Jordan Peele’s Get Out (2017) force Western readers out of their region and tradition entirely by introducing monsters from the African Diaspora, creatures recording the horror of physical and cultural theft even as they demand recognition of a pre-encounter cultural history. In each text, marginalised characters are able to recognise, define and combat monstrous assailants primarily because they exist outside of dominant ideological systems. Thus twenty-first century Black Gothic texts posit the existence of radically alternative, and ultimately liberating, knowledge systems within marginalised locations.


PMLA ◽  
2019 ◽  
Vol 134 (1) ◽  
pp. 157-163
Author(s):  
William G. Acree

Between November 1879 and January 1880, the argentine author Eduardo Gutierrez published a serialized narrative of the life of Juan Moreira in the Buenos Aires newspaper La Patria Argentina. Titled simply Juan Moreira, the heroic tale of the real-life outlaw went like this: Moreira was a good gaucho gone bad, who fought to preserve his honor against the backdrop of modernizing forces that were transforming life in this part of South America. His string of crimes and ultimate downfall resulted from his unjust persecution by corrupt state officials. The success of the serial surpassed all expectations. The paper's sales skyrocketed, and the melodramatic narrative soon appeared in book form. Enterprising printers produced tens of thousands of authorized and pirated editions to sell in the Rio de la Plata (Argentina and Uruguay), making Juan Moreira a leading example of everyday reading for the region's rapidly growing literate population and one of Latin America's pre-twentieth-century bestsellers (Acree, Everyday Reading; Gutiérrez, The Gaucho Juan Moreira).


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