Search

Copyright of Forensische Psychiatrie, Psychologie, Kriminologie is the property of Springer Nature and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The connection between education and the public is central in Kant's Enlightenment. Educational institutions such as schools and universities play an important role in the process of enlightenment, as do scientific publications. The public, defined as the world of readers, is a place of active engagement and examination of arguments. The connection between reason and the public is crucial for the formation of an enlightened society. The fragile nature of this connection is evident through the suppression of unwelcome positions and the marginalization of groups. The demand for freedom and public access goes hand in hand with enlightenment and the public use of reason. The role of the university as a place of science and education is being questioned, especially in terms of discrimination and the implementation of children's rights. The need for a critical examination of power structures and discrimination is emphasized in order to create a fairer and more democratic society. [Extracted from the article]

Copyright of Zeitschrift für Internationale Beziehungen (ZIB) is the property of Nomos Verlagsgesellschaft mbH & Co. KG and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Rhetorik is the property of De Gruyter and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Cultural Poetics / KulturPoetik: Zeitschrift für Kulturgeschichtliche Literaturwissenschaft is the property of Vandenhoeck & Ruprecht GmbH & Co. KG and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article "Enlightenment about 'increased' surgical risks?" deals with a case in which a patient suffered serious complications after surgery on his left hand, ultimately leading to the amputation of his little finger. The patient claims that he was not adequately informed about the risks of the operation and is demanding compensation. The court ruled that the risk disclosure was sufficient and dismissed the lawsuit. It was determined that the patient was informed about the possible risks, even though specific percentages were not mentioned. [Extracted from the article]

Copyright of Zeitschrift für Pädagogik is the property of Julius Beltz GmbH & Co. KG Beltz Juventa and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Nachrichten aus der Chemie is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The paper discusses normative issues that arise when scholars provide policy advice. Economics has a tradition, which goes back to the origins of the discipline in the enlightenment, of warning against value judgements in theory and making value judgements in practice. Policy recommendations in pursuit of "efficiency" do not provide a convincing justification for the practice; the distributional consequences matter even if they are kept under the rug. The more recent practice of using "efficiency" as a basis for descriptive analysis introduces a source of serious bias. The lack of a professional routine for choosing which tools are appropriate for studying a given sludge of facts makes for an additional reason to exercise caution. Whereas academic freedom precludes the imposition of such normative appeals from the outside, critical open discussion should provide a needed disciplining mechanism. [ABSTRACT FROM AUTHOR]

Copyright of Zeitschrift für Germanistische Linguistik is the property of De Gruyter and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The anthology "Choix de poésies allemandes" by Michael Huber from the year 1766 played an important role in European cultural transfer by introducing German poets to French readers. Jakob Friedrich von Bielfeld and Aurelio de' Giorgi Bertola were also important actors in this transnational network. Huber's translations and anthology helped to make German literature known in France and Italy and paved the way for a history of German literature. Bielfeld and Huber received different evaluations in reviews, but their work contributed to promoting literary exchange between various European countries. [Extracted from the article]

The paper reproduces the text of the plenary lecture given on February 12, 2024 i Halle at the international conference “Forms of Rationality – Kant and Modernity”, organized by the Christian-Wolff-Gesellschaft für die Philosophie der Aufklärung and the Immanuel-Kant-Forum. The paper suggests to read Kant’s critical philosophy as a Bildungsroman of reason that gradually succeeds in legitimizing its claims in the various domains to which its interest is directed. In particular, the private space of faith is considered in order to show that the rational and a priori structure underlying the various historical religions provides reason with a particular way of finding a satisfactory answer to its own need. Kant’s idea of pure rational faith rethinks the attempts made in modernity to reconcile faith and reason on radically new grounds. This is another expression of Kant’s understanding idea of Enlightenment.

Post-partition Vilnius has often been described as the birthplace of Romanticism (or the city of late Enlightenment). This article focuses not on Classicism or Romanticism, but on the local Rococo culture that flourished between 1803 and 1830. The term ‘Rococo’ encompasses a certain aesthetic sensibility that became popular in the salons mondains of the long 18th century. The preference for the small, the irregular, the intriguing and the enchanting can be observed not only in the metropolises such as Paris, Rome, London or Warsaw, but also in Vilnius at the beginning of the 19th century. The author of the article presents the local Rococo culture on the basis of three examples: the periodical Tygodnik Wileński (1804), selected book publications from the early 1820s, and the activities of youth societies (Philomaths, Filarets, and ‘promieniści’ [‘Radiants’]).

The article "Enlightenment about permanently remaining pain after breast augmentation" deals with the legal aspects of compensation claims for pain after faulty breast augmentation surgeries. It discusses whether patients must be sufficiently informed about possible permanent pain. A ruling by the Higher Regional Court of Cologne shows that insufficient information about risks can lead to compensation claims. It is emphasized that comprehensive information about possible consequences of surgeries is crucial, especially in cosmetic procedures. [Extracted from the article]

The article presents a close reading of a poem which was written by the local Jewish writer Esther Gad for the occasion of the Jewish Wilhelm School's inauguration in Breslau on March 15, 1791. On this basis, it offers a feminist perspective on the Jewish Enlightenment: Esther Gad was the first Jewish woman who emerged as a writer in the German language, but the Haskalah did not provide her with suitable conditions for her emancipation as a female Jewish author, as it was restricted to learned men proficient in Hebrew. [ABSTRACT FROM AUTHOR]

Copyright of Zeitschrift für Slawistik is the property of De Gruyter and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal for Business, Economics & Ethics / Zeitschrift für Wirtschafts und Unternehmensethik is the property of Nomos Verlagsgesellschaft mbH & Co. KG and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article focuses on the influence and legacy of Immanuel Kant, a philosopher and mathematician of the European Enlightenment era, tracing his philosophical contributions and the impact of his ideas on various fields. It discusses Kant's philosophy of enlightenment, his key works such as "Critique of Pure Reason" and "Critique of Practical Reason," and his emphasis on reason and moral values.

Permeating 18th-century French Enlightenment philosophy was a profound rationalist spirit and Enlightenment ideals. This intellectual movement emerged from efforts to disengage from organized religion and the church, asserting an unwavering faith in the boundless power of reason and scientific knowledge over the forces of theocracy and secular powers. This article delves into an analysis of the rationalist and Enlightenment elements within 18th-century French Enlightenment philosophy, aiming to claim its position as the prevailing spirit and the driving force of the Enlightenment-era. By examining these elements, we can draw both the values and limitations of this philosophical movement on the development of the history of human thought.

Although Spinoza and, for that matter, modern European philosophers were known among some Iranians for centuries, it was not until the final decades of the twentieth century that they were eventually received into the Iranian intellectual scene. Throughout the nineteenth and much of the twentieth centuries, whenever there came about a perception of a need, Iranians, the state as well as the civil society, actively and extensively borrowed from the European intellectual achievements. But not in philosophy. Except among radical fringe circles, a need for modern philosophy did not arise until the crisis of the theocratic state exposed the inadequacy of our native philosophical traditions for underwriting a modern state. The turn to modern philosophy reflects the dawning of this awareness, at least in civil society. In this turn Spinoza occupies a privileged place due to the exceptional potencies of his vision, and its pertinence to a theocratic situation that is in crisis both in its ethics and its metaphysics of power.

Changes in the Education of Bohemian Jews during the Reign of Joseph II. The decade of Joseph II’s reign was crucial for Jewish history in the Habsburg monarchy. For the first time, in the context of the growing Enlightenment-absolutist tendencies of the state and changing attitudes towards members of non-Catholic Christian denominations, the Jewish issue became an important part of state policy, and the monarch did not hesitate to intervene in almost all spheres of Jewish life during his reign. He sought to gain greater control over this minority, distinct in both religion and language, to bring it closer to the life of the majority society and make it more useful to the state. The key area through which he intended to promote these aims was Jewish education. All of this was closely related to the Enlightenment-absolutist state’s efforts to comprehensively reform the monarchy’s educational system, the aim of which was to provide education under state supervision for broad sections of the population, thus helping to “elevate them morally” and turn them into useful citizens of the state. However, since Jewish education in its traditional form played a crucial role in the process of preserving Jewish identity, most Czech Jews viewed the changes that Joseph II brought about in this area with apprehension and distrust. The importance of education for the Jewish community was understood by all concerned – the monarch, the highest central and provincial authorities, the Jewish enlighteners who supported state policy – but resisted by their opponents within the Jewish community, that is to say ad- herents of the rabbinic tradition, which led to a number of clashes related to these developments. This article first outlines the forms of Jewish education in Bohemia in the second half of the 18th century, then discusses the efforts of the Josephine state to transform them and enforce compulsory secular education for Jews in the context of the Habsburg monarchy. Finally, it sheds light on the various Jewish reactions to these developments and reflects on the outcome of events in this field.

In this article are highlighted the main achievements of generations of researchers of Dimitrie Cantemir’s life and work, which have succeeded during three centuries since the passing of the great encyclopaedist and scholar, writer, historian, philosopher, geographer, cartographer, ethnologist, composer and musician. At the same time, there are mentioned the controversial issues related to the biography of the scholar, from the origin of his family, the place of birth, to the less known periods of his life (for example, being in Istanbul in 1688 (1689) – 1691), including his relations with various personalities of his time, also the biographies of his descendants. The author also addresses the many issues related to the genesis and publication of Cantemirian works, the need to edit the complete works of D. Cantemir, which would include the original texts and his correspondence.

Aydınlanma, Japon Budizmi’ndeki adıyla Satori, bütün Budist okulları için ulaşılması gereken nihai hedefi belirten doktrin olarak merkezi öneme sahiptir. Zen Budizmi kendini Sakyamuni Buddha’nın yaşadığı aydınlanma deneyiminin zihinden zihne nesiller boyunca aktarılması olarak tanımlayarak aydınlanmayı özüne yerleştirir. Bu önemi ile birlikte doğası gereği aydınlanma doktrininin üzerinde konsensüs sağlanmış bir tanımı, yöntemi ve özelliği bulunmamaktadır. Aydınlanma doktrini ile ilgili anlatıların üzerinde durduğu temel nokta bu deneyimin kelimelerle anlatılamayacağı, dilin ötesinde bir deneyim olduğu yönündedir. Zen geleneği de aydınlanma ile ilgili geniş bir literatüre sahip olmasına rağmen temelde aydınlanmanın dil ötesi/dil üstü bir deneyim olduğunu kabul eder. Aydınlanmanın Zen geleneğinin özü olarak kabul edilmesine rağmen tanımlanamaz oluşu onun yaşanılan fakat anlatılamayan aşkın bir deneyim olarak anlaşılmasına neden olmuştur.Aydınlanma Budist okullarının genelinde ve Zen’de aşkın ve soyut bir deneyim olarak anlaşılmasına rağmen Budizm tarihine baktığımızda aydınlanmanın somut ifadelerini ve dünyevi yansımalarını görmek mümkündür. Budist ve Zen literatürü sıkça aydınlanmanın ideal tanımları/tanımlanamazlığı üzerinde dururken yaşanılan Zen’de aydınlanmanın keşişlerin gündelik hayatında bir görünürlüğünün, somut bir karşılığının bulunduğu çoğu zaman göz ardı edilmektedir. Bu makale bu bağlamda Zen geleneğinin aydınlanma anlayışını ele almaktadır. Makalenin temel iddiası, Japon Zen üstatları aydınlanmayı temelde tanımlanamaz, aşkın, dil ötesi bir deneyim olarak tanımlamış ve Budist gelenekteki ideal aydınlanma anlatılarına yoğunlaşmış olmakla birlikte Ortaçağ Japon Zen okulunda aydınlanmanın keşişlerin hayatında somut olarak karşılık bulduğu ve yaşanılan Zen’de aydınlanmanın manevi otorite yanında dünyevi menfaatler elde etme aracı olarak da işlev gördüğüdür. Konu ve iddia Japon Sōtō Zen okulunun ikinci önemli ismi olarak kabul edilen Keizan Jōkin’in Denkōroku, Keizan Shingi ve Zazen Yojinki eserleri temelinde ele alınmaktadır.Aydınlanma, Japon Budizmi’ndeki adıyla Satori, bütün Budist okulları için ulaşılması gereken nihai hedefi belirten doktrin olarak merkezi öneme sahiptir. Zen Budizmi kendini Sakyamuni Buddha’nın yaşadığı aydınlanma deneyiminin zihinden zihne nesiller boyunca aktarılması olarak tanımlayarak aydınlanmayı özüne yerleştirir. Bu önemi ile birlikte doğası gereği aydınlanma doktrininin üzerinde konsensüs sağlanmış bir tanımı, yöntemi ve özelliği bulunmamaktadır. Aydınlanma doktrini ile ilgili anlatıların üzerinde durduğu temel nokta bu deneyimin kelimelerle anlatılamayacağı, dilin ötesinde bir deneyim olduğu yönündedir. Zen geleneği de aydınlanma ile ilgili geniş bir literatüre sahip olmasına rağmen temelde aydınlanmanın dil ötesi/dil üstü bir deneyim olduğunu kabul eder. Aydınlanmanın Zen geleneğinin özü olarak kabul edilmesine rağmen tanımlanamaz oluşu onun yaşanılan fakat anlatılamayan aşkın bir deneyim olarak anlaşılmasına neden olmuştur.Aydınlanma Budist okullarının genelinde ve Zen’de aşkın ve soyut bir deneyim olarak anlaşılmasına rağmen Budizm tarihine baktığımızda aydınlanmanın somut ifadelerini ve dünyevi yansımalarını görmek mümkündür. Budist ve Zen literatürü sıkça aydınlanmanın ideal tanımları/tanımlanamazlığı üzerinde dururken yaşanılan Zen’de aydınlanmanın keşişlerin gündelik hayatında bir görünürlüğünün, somut bir karşılığının bulunduğu çoğu zaman göz ardı edilmektedir. Bu makale bu bağlamda Zen geleneğinin aydınlanma anlayışını ele almaktadır. Makalenin temel iddiası, Japon Zen üstatları aydınlanmayı temelde tanımlanamaz, aşkın, dil ötesi bir deneyim olarak tanımlamış ve Budist gelenekteki ideal aydınlanma anlatılarına yoğunlaşmış olmakla birlikte Ortaçağ Japon Zen okulunda aydınlanmanın keşişlerin hayatında somut olarak karşılık bulduğu ve yaşanılan Zen’de aydınlanmanın manevi otorite yanında dünyevi menfaatler elde etme aracı olarak da işlev gördüğüdür. Konu ve iddia Japon Sōtō Zen okulunun ikinci önemli ismi olarak kabul edilen Keizan Jōkin’in Denkōroku, Keizan Shingi ve Zazen Yojinki eserleri temelinde ele alınmaktadır.

Through close reading and reference to the philosophies of the time, this paper demonstrates how the long poem Pentateugum (1690s) by Andrei Bialobotskii (ca. 1640-1720) offers us a dynamic picture of the tensions —between Classical and Orthodox cultures and between religious and secularized literatures—leading to the East Slavic Enlightenment. According to Andrei Bialobotskii, culture is vain because such is human knowledge. Simultaneously, culture triumphs because, through it, the subject acquires and expresses their consciousness in a summa that comprises the whole history of humankind. In this context, Classical culture provides a model for writing techniques and functions as the highest instance of punished vanity, while expressing the harmony between nature and the individual.

The paper considers how critical reviews in Central European journals could contribute to the formation of modern Czech poetry at the turn of the 18th and 19th centuries and in the first two decades of the 19th century, until the disputes around 1817 about prosody and poetic autonomy in general significantly affected its discourse. It places these mostly anonymous reviews within the broader framework of reviews of poetry in German and Czech from the Bohemian Lands, especially those in the major review journals (Jenaische allgemeine Literatur-Zeitung, Leipziger Literatur-Zeitung, Annalen der österreichischen Literatur, etc.), in which Bohemian and Moravian contributors also found a place, given the obstacles to the development of domestic periodicals. It argues that this criticism had discussed the constitution of a modern authorial type, which was, however, especially in domestic Bohemian and Moravian post-revolutionary conditions strongly concentrated on general social benefit of literature. Early Czech-language poets of Antonín Jaroslav Puchmajer’s circle asserted themselves with a similar social emphasis in self-criticism in the Viennese Annalen, taking into account the still partly scholarly nature of period criticism and representative values of Czech as a kingdom’s language. Characteristically of this scholarly-publicist criticism in contemporary Central Europe, most attention was paid to works such as Joseph üller’s translation of The Tale of Igor’s Campaign, einert’s Der Fylgie or The Manuscript of Dvůr Králové, that could “shed light” on the former role of poetry for nations and open up ways for its modern authors (see similar German discussions on the Nibelungenlied among emerging national philologists and poets). [ABSTRACT FROM AUTHOR]

Copyright of Mainfränkisches Jahrbuch für Geschichte und Kunst is the property of Freunde Mainfraenkischer Kunst und Geschichte e.V. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Lessing Yearbook is the property of Wallstein Verlag and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Lessing Yearbook is the property of Wallstein Verlag and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Lessing Yearbook is the property of Wallstein Verlag and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In the 1740s and 1750s, the public scene in Italy was abuzz with a debate weighing the pros and cons of swallowing small pieces of paper with a prayer to the Virgin Immaculate printed on them. Having been introduced to the city of Naples by the Jesuit missionary Francesco Pepe, the practice drew the ire of the Catholic reformer Ludovico Antonio Muratori, whose pointed intervention entailed a flurry of publications from both Jesuits and Franciscans. Responding to Muratori, these authors actively sought to establish the paper pills as part of an embodied and sensual religion superior to the reading of pious texts that Muratori was proposing as an alternative to baroque Catholicism. Leveraging Muratori's elitism, his critics touted the paper pills as an expression of the untainted religion of uneducated men and women uncorrupted by the reading revolution that was converting sections of the elite to enlightened values. In later decades, this populist corporeal, anti-intellectual religion was weaponized against the Enlightenment and the French Revolution. Drawing on insights from religious media studies, this article argues that the battle between baroque and reform Catholicism should not be seen exclusively as one of ideas, but rather as embedded in a complex media configuration in which partook both sides of the argument and which accounts for the unlikely survival of baroque Catholicism in the age of mass reading. [ABSTRACT FROM AUTHOR]

The aim of this article is to explore the cultural background and specificities of the Romanian Enlightenment as illustrated by the secular translations of the period. More specifically, the article focuses on the analysis of two German-Romanian translations of historical texts, which, depending on the intention of the translator and the target audience, undergo a series of mutations from source to target text. In this way, the original German historical texts become Romanian writings on the fringes of literature, whose main purpose is not to present a precise chronology of historical facts, but to suggest, in a form of narrative history, the prototypical heroic traits of a Romanian ruler. As Romanians were searching for a national identity at the turn of the 19th century, these translations could be seen as a form of national propaganda. To illustrate this phenomenon, the article presents examples from two short translations by the Romanian historian Damaschin Bojinca from the Austrian chronicle by Johann Christian Engel, Geschichte der Moldau und Walachey. [ABSTRACT FROM AUTHOR]

The eighteenth century is not only the Age of Reason but also a great age of feeling, in which sensations, emotions, feelings and affects redefine both the relationship between the human and the natural environment and the relationship between the self and the social, or the self and itself. If the “sensitive soul” shapes a new moral ideal, it also points out the importance of a human faculty which does not oppose reason, but complements it. In this paper I wish to explore the questions posed by the “rise of feeling” in the eighteenth-century French novel and the way in which it impacts upon a general understanding of the “human machine” and human nature. In this respect, I intend to propose a re-reading of two famous novels of the time, i.e. Montesquieu’s Lettres persanes and Choderlos de Laclos’s Liaisons dangereuses. Based upon recent research on the history of sensibility and emotions, our study examines the way in which sensibility promotes new fictional forms and norms of emotional behavior intended to open a debate on human nature. The conclusion that I will draw is that the French novelists of the time, even those who seemed less “sentimental” (such as Montesquieu) or less “philosophical” (such as Prévost or Laclos), did not ignore the then contemporary philosophical debates on sensibility and human nature, but tackled them from a more experimental angle by imagining fictional characters whose disturbed sensibility served to question the limits between the human, the non-human and the inhuman.

This text is a polemic against the 2023 article by Sergey N. Gradirovsky who wrote about the present-day relevance of Immanuel Kant’s concept of enlightenment and challenged the idea of the modern human being as a child who needs an external guardian or guide to control his behaviour. In my polemic with Gradirovksy I point out that in addition to “self-incurred immaturity” Kant writes about the historical “immaturity” of savage or backward peoples. I also argue that for Kant “maturity” carries not only biological but also socio-historical connotations. I show that in the modern world Kant’s idea of the social or even historical maturity of the modern human acquires serious problematisation which was shown to be possible and inevitable in the article “What Is Enlightenment?” (1784) and its notion of the historicity of enlightenment, i.e. the very strategy of modernity is possible only when humankind reaches a certain historical age. Using as a point of departure the ideas of the French philosopher Michel Foucault, I maintain that the Kant­ian conception of enlightenment is at once ironic and tragic. It is ironic because it does not rule out that its main thesis on the historical maturity of the human being may turn out to be wrong. It is tragic because its main thrust is “heroisation of the present”, i.e. a readi­ness to resist the temptation of being absorbed by the future, which takes on added relevance in view of the virtualisation of reality.

The law of the future faces fundamental challenges that it cannot overcome merely with “tried and tested” doctrine. Nor can it take methodological refuge in a supposedly apolitical hermeneutic or in a one-sided application of empirical methods. Its tasks are not limited to mere guidance, innovation or stimulating activity, but also critical-emancipatory functions. Methodological reflection and legal criticism – understood as social theory “from within” the law itself – enable jurisprudence to meet the special requirements arising from the fact that jurisprudence is simultaneously part of both the legal and academic systems. The future development of jurisprudence therefore requires a well-founded research approach – one that maintains interdisciplinary links with neighboring disciplines in the humanities and social sciences and provides impulses for enlightened self-criticism and self-reflection. Only in this way – by extricating jurisprudence from its self-inflicted ignorance of its social function – can legal practice assert itself in everyday legal life and counter the injustices of the legal world with its own thinking. Such critical legal thinking requires more than just the continuation of traditions in the history of ideas. Nor can it be exhausted in the mere cultivation of empirical approaches to reality. It must aim to develop, unfold, and write into the future a normative concept of law. It draws its essential reflective potential from social-theoretical modelling and methodological development. In doing so, the mutual confrontation and translation of competing theoretical models opens up new learning opportunities, not to resolve legal conflicts, but to deal with them more rationally. In this context, it is above all the foundational legal subjects which, with their respective approaches and perspectives, open up diverse and flexible approaches to the possibilities and realities of law and, especially in the light of new cases, ensure the necessary variance of options for perception and action. The future of law lies in experimental trial and testing and innovative discovery, in the creative search for alternative possibilities and possible realities, in the critical-constructive struggle for the law of the future – as the ecological law of future life in the next biodigital society.

The study deals with several aspects of the development of Enlightenment patriotism in Moravia in the second half of the 18th century. First, it attempts to define „patriotism“ within the context of the Enlightenment, noting the specifics of the development of Moravia and the Moravian educated elite at this time. It also discusses the emergence of a „Moravian spirit“ in relation to Bohemia and Vienna and the Austrian monarchy. This phenmenon is also manifested in a number of works, for the most part published after 1770, that map the history and contemporay situation of Moravia. In conclusion, the article examines the language issue of the Moravian Enlightenment. Although for a significant part of the elite, „Moravian spirit“ was associated with German culture, the study also presents defences of the Czech language by some intellectuals that represent the first seeds of the Czech national renaissance.

Copyright of Unterrichtswissenschaft (Springer Science & Business Media B.V.) is the property of Springer Nature and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Nietzsche and the Long Flight of the "Good European". The question of "the good European," as Nietzsche conceives it, refers to a complex process of cultural transformation that starts from the critical relationship toward the European Christian heritage. The three volumes discussed in this review single out three different aspects of this cultural process: a "new Enlightenment," which refers to the gradual liberation from the European tradition "in search of good Europeans" (Crescenzi / Gentili / Venturelli 2017), the early twentieth-century debate around "European identity" (Crescenzi / Gentili / Venturelli 2018), in which the good European takes on a precise role, and contemporary Europe and the current relevance of the good European (Brusotti / McNeal / Schubert / Siemens 2020). This review discusses and reflects critically on these three volumes, examining how they contribute to contemporary debates about Nietzsche and the question of a European culture. [ABSTRACT FROM AUTHOR]

This contribution sketches out the broad field of tobacco literature, which spread rapidly in the 16th century. A single leaf print by Sigmund von Birken (1652) shows discourses for and against the consumption of tobacco. Central to my examination are two poems about the topic (1720 and 1718), which will be interpreted with regard to their contexts. The school rector of Nordhausen, Johann Joachim Meier (1682–1736), wrote a satire in Latin verses (provided here with text, translation, and commentary) against the disastrous consumption of tobacco among pupils and students. This text works with impressive framings (such as the nightly visitation of Apollo at the teacher's sickbed) and provides a quite informative, polyhistorical commentary of contemporary tobacco literature. This poem will be compared to Johann Christian Günther's student song "Lob des Knaster-Tobacks", a text that praises pleasure and joy, using arguments of natural law. Within the horizon of comparable poems (e.g. Canitz), Günther repels religious and institutional paternalism, thus showing separating concepts of life and behavioral norms. [ABSTRACT FROM AUTHOR]

Copyright of Perspektive Mediation is the property of Verlag Oesterreich GmbH and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article attempts to highlight the capacity of Catholic culture to engage with certain issues of the radical Enlightenment: the question of the abolition of human trafficking, the emancipation of enslaved people and, finally, the equality of all human beings before God and before the law. To this end, the paper analyses two consultations presented, discussed and voted on within the Congregation of the Holy Inquisition in 1741 and 1795 that dealt with the moral and legal permissibility of slavery. In both cases, the contexts that had led to the two opinions, the sources used by the consultants to reach a decision and the final decisions established for the two cases are presented. The essay begins with an account of the traditional positions of the Holy Office on the question of slavery and analyses the context and sources of the Votum of 1741 which resulted in Benedict XIV's bull "Immensa pastorum". The article then reconstructs the context and sources of the Votum of 1795, which did not produce a final decision. The concise conclusion discusses the limits of Enlightenment in relation to the decisions of the Holy Office and opens the view to the changing nature of the position of the Catholic Church with regard to human trafficking in the 19th century. [ABSTRACT FROM AUTHOR]

On the occasion of Koselleck's hundredth birthday, this article examines the history of the reception and impact of the book that established the historian's fame from 1973 onward. It argues that Koselleck pursues a new-right strategy of cultural hegemony in more than one respect, which has been largely overlooked so far. [ABSTRACT FROM AUTHOR]

Copyright of RumeliDE Journal of Language & Literature Research / RumeliDE Dil ve Edebiyat Araştırmaları Dergisi is the property of RumeliDE Uluslararasi Hakemli Dil & Edebiyat Arastirmalari Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In its 2018 publication, Come On! the Club of Rome advocates the need for a New Enlightenment. It associates Kant with an Old Enlightenment that favours (i) individualism, (ii) rationalism and in general (iii) a lack of balance between different elements such as reason and feelings. In this discussion note, I argue — based on Kant’s theoretical as well as practical philosophies — that the charges are not properly levelled at Kant. (i) In finding truth as well as what is morally right, Kant advocates abstracting from private ends and testing one’s views against the views of others. (ii) Kant also points out the limits of what we can know rationally; (iii) and in theoretical as well as practical cognition, he emphasises that we need both: reason and sensibility.

The modern popularity of the Kantian definition of enlightenment often leads to a distorted notion that his understanding of enlightenment was dominant already during his lifetime, expressing the quintessence of all-European Enlightenment. This turns our attention away from entire layers of philosophical thought, since the Kantian definition of enlightenment in the late eighteenth century was neither the only one nor the preeminent one. The study of alternatives represented in the German philosophy of that period gives a deeper insight into the originality of the Kantian approach with regard to both its merits and demerits. The presentation of the Kantian definition of enlightenment as the standard turns out to be a rather late historical phenomenon. Even Kant’s closest followers did not turn to his interpretation of enlightenment and, indeed, were sharply critical of the phenomenon as a banal and superficial one, opposed to faith. Further transformation of the views on the Enlightenment led to the emergence of the inauthentic terms of “Enlightenment” and Lumières applied post factum to the eighteenth-century philosophy in Europe. As a result, the essence of the enlightenment was defined not so much by the eighteenth-century Enlighteners as by historians and philosophers in the nineteenth and twentieth centuries who constructed a model notion of enlightenment against which philosophical figures were then compared. This approach ignored, first, the authentic definition of enlightenment (in Germany and Russia in the eighteenth century there were authentic terms “Aufklärung” and “prosveshcheniye”, and in France the proto-term “eclairé”) and, second, important national differences in the interpretation of the phenomenon. The emasculate Kantian definition of enlightenment used to legitimise the proposed approach. A closer look at the authentic view of eighteenth-century philosophers and a comparison of the Kantian approach to enlightenment with its alternatives that existed at the time might perhaps demonstrate that the philosophical and heuristic potential of the allegedly overcome and discredited Enlightenment is far from exhausted and is still relevant today.

The authors of the idea of a “new Enlightenment”, Ernst von Weizsäcker and Anders Wijkman, in their 2018 report to the Club of Rome analyse the causes of the explosive development of science and technology in the Modern period and come to the conclusion that their triumph and existential threats stem in many ways from the ideals of Enlightenment, so that the future of humankind depends crucially on an ideological rethinking of man’s status in the world. They stress the need to enhance the responsibility of the individual so that each individual becomes conscious of sharing the destiny of the whole of mankind and the world. I argue that in the framework of Enlightenment 2.0 the Kantian concept of social development, which is closely linked with the moral ideal — the kingdom of ends — may form the basis of the concept of society in which individual freedom and social development are interconnected and the mutually determining elements of the human being in whom freedom can be exercised only if it contributes to social good. The Kantian interpretation of social development as the human being forming the sphere of free being can be the basis of a critical assessment of the content of video games in terms of their media impact on the shaping of the ideology of modern society. I show that the boundaries of the exercise of freedom in a video game, supported by artificial intelligence, influence the way an individual perceives society and his/her place in it. I come to the conclusion that video games, which express a certain idea about society, can contribute to or impede the formation of a new ideological foundation of society whose aim, according to Enlightenment 2.0, should be overcoming the antagonism between the individual and the collective.

In the course of a close analysis of Kant’s essay in which he gives his original answer to the question, “What is Enlightenment?” I examine the causes and consequences of the theses about Enlightenment which makes a plea for emancipation from the shackles of guardianship, above all by getting rid of one’s own cowardice. In search of an answer to the question, “What is the real reason of self-incurred immaturity?” I consider the bifurcation: Is it all about unjust social institutions established in the interests of the ruling social estates, as the best European brains contended throughout the Enlightenment era, thus anticipating and justifying revolutionary upheavals, or is it within ourselves who have refused to use our reason independently and regularly? — something which Kant unequivocally considers to be everyone’s special kind of guilt. Following Kant, I look for an answer to the question, “Which limits impede Enlightenment, and which limits, far from obstructing it, are bound to promote it?” and reveal the hidden paradox of the Kantian solution: maturity has to be preceded by the granting of freedoms; and the granting of freedoms in turn calls for a mature public. I also ask the question, “Whose yoke is heavier, one’s own or the guardian’s?” and offer my version of an answer. In conclusion, I assemble all parts of the complicated and original formula of the Kantian recipe of Enlightenment. Among other things, I reveal a special type of bonding within the social organism implied by Kant, and that is the requirement to obey those who are not above us in thinking and the right to speak out in public, which ultimately means not only personal maturity, but implies also the maturity of society’s functioning in accordance with the said maxim.