Search

This article reconstructs the influence of Jesuit missionary writings focusing on China on the emergence of a distinctive conception of toleration. The article highlights the often neglected contributions of Pierre Bayle. After a brief reconstruction of key elements of the Sino‐European encounter, such as the Kangxi Emperor's edict of toleration, the paper describes how Bayle's interpretation of the China Mission contributed to a critique of religious persecution in France and enabled him to develop a defense of a rationalist approach to toleration. The article demonstrates that Bayle's knowledge of China and his methodology of intercultural changes in perspective contributed to the development of an original conception of reciprocal toleration. [ABSTRACT FROM AUTHOR]

This article explores the significance of engaging in intercultural reversals of perspectives by reconstructing Voltaire's reflections on the relationship between China and Europe. It highlights the ensuing ethics of universal religious tolerance in this civilizational comparison. Voltaire employed China as a heuristic model primarily to criticize the intolerance and fanaticism of French Catholics. He also used the methodology of intercultural reversals of perspectives to articulate his arguments for universal religious toleration. This paper's focus on the philosophical reception of China reveals the emergence of what we call "intercultural self‐critique" and an important conception of religious toleration during the European Enlightenment. [ABSTRACT FROM AUTHOR]

The far-right identification of Jews with modernity has been noted by many scholars, yet most analyses have fallen short of offering a properly dialectical account of antisemitism, one that will scrutinise the antinomies at the heart of the antisemitic discourse and trace their relations to the contradictions of modernity itself. In this paper, I will make modernity as movement the focus of the analysis. Modernity, philosophically underpinned by the Enlightenment, and politically ushered in by the French Revolution of 1789, was seen by its reactionary and fascist opponents both as a time of great upheaval, constant change and social disruption, but also as the setting-up of an era of stasis and degeneration. It was paradoxically decried, sometimes simultaneously, as both helplessly nomadic and incurably sedentary. And in both respects 'the Jew' and 'the Jewish spirit' were often placed, no matter how spuriously, at the very centre of attacks. Qua 'wandering' or 'eternal', the Jews were seen as embodying the spirit of restlessness and lack of roots, undermining tradition and fixed national and racial identities; their dynamic role as revolutionaries, conspirators and rabble rousers was ritually denounced. Jews were also condemned, however, as a major obstacle to movement and expansion, the arch-enemies of imperialism, seeking to establish a realm of universal brotherhood, peace and egalitarianism. By attacking the Jews, reactionaries and fascists thus attempted to settle their scores with a modernity that they feared and loathed in equal measure. [ABSTRACT FROM AUTHOR]

Until the Enlightenment, the prevailing opinion about the Paulicians was that they were the resurrection of Manichaeism. However, with the Enlightenment, an alternative historiography to this traditional portrayal was developed in the context of criticism of the church. Edward Gibbon, one of the greatest historians England ever produced, had a seminal influence on Protestant historiography when he surprisingly allocated a separate chapter to the Paulicians in his famous history. Gibbon portrayed the Paulicians as the last witnesses of the early Christians described in Acts and therefore as victims of spiritual persecution by the Catholic and Orthodox Churches. His conclusions were based on charges attributed to the Paulicians by Byzantine historians, such as their rejection of the established Church, her clergy, and the sacraments that developed around them, as well as their more liberal attitude towards the Bible, their rejection of icons, the veneration of the cross, saints, and relics. Due to the proximity of these claims to Protestantism, Gibbon argued that the Paulicians were the forefathers of the Reformation in Europe in the sixteenth century, which caused a great uproar later and can be traced back historically, theologically, and geographically. [ABSTRACT FROM AUTHOR]

The possibility of non-regressive adult play therapy as a treatment for bipolar artists is explored via the peculiar case of the poet Hilda Doolittle (H.D.), analyzed by Sigmund Freud in Vienna in the early part of 1933. Notes kept by H.D. during the analysis, a 1944 memoir for a London periodical, and her collected letters form a case study. Freud is shown to abandon psychoanalytic treatment for H.D. in favor of a play therapy based in the psychology of Alfred Adler. The myth of the twins Artemis and Apollo illuminates the deep structure and dynamics of her treatment. An examination of her first session and four subsequent dreams shows a brother-sister transference that initiates the mother into the sibling hoard as the healing factor. Empathy, regression, and interpretation are eschewed in favor of spirited play, culture creation, and a cooperation of consciences. A quick comparison with Jung's individuation shows deep parallels in the two cases. The political intolerance of the Jungian community toward Toni Wolff seems to be the major obstacle in the development of this otherwise promising approach to treatment for creative personalities. [ABSTRACT FROM AUTHOR]

The paper presents the results of a query concerning Polish-language manuscripts from the 17th and 18th centuries in four centres outside of Poland, i.e. the Polish Library in Paris, Riksarkivet in Stockholm, the Vilnius University Library, and the Library of the Lithuanian Academy of Sciences. The documents collected during the search differ with respect to their genre, as well as time and place of origin, making them a valuable addition to the planned electronic corpus of manuscripts from that period. The article discusses the types of texts in each of the collections and provides search guidelines aimed at helping the reader design their own research and collect data. [ABSTRACT FROM AUTHOR]

Frankenstein; or, The Modern Prometheus (1818) stands as a seminal work within the realm of English gothic literature. Infused with the spirit of the Romantic movement, Mary Shelley skillfully explores the clashes between nature and culture. This article delves into the evolution of language games during the early nineteenth century, tracing the shift from denotative and perspective-oriented language games to technical language games where the efficiency of objects and knowledge takes precedence. Shelley, in her narrative, challenges the unquestioned authority of knowledge and human reason, rejecting the notion that Reason alone can be the source of human bliss. Instead, the novel consistently highlights the shortcomings of human Reason in addressing the characters’ needs. Entrapped by the deceptive allure of man’s Reason, Frankenstein inadvertently brings forth a monstrous creation that wreaks havoc upon his life and the lives of others. Notably, Frankenstein’s monster serves as a symbolic embodiment of Enlightenment ideals. Shelley proposes an alternative solution rooted in a return to nature and human emotions, positing that these elements can offer genuine happiness and delight to humanity. The novel unfolds as a critical examination of the Enlightenment era and the dominance of technical language games. Additionally, her portrayal of nature complicates the human/nature relationship, problematising the proposed return to a more harmonious coexistence.

Copyright of Journal of Educational Studies (1673-1298) is the property of Journal of Educational Studies Editorial Office 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.)

Nils von Rosenstein's Försök til en afhandling om uplysningen, til dess beskaffenhet, nytta och nödvändighet för samhället (An Attempt at a Dissertation on the Enlightenment, its Character, Usefulness and Necessity for Society), published in 1793, presents an unusually comprehensive theory of 'the Enlightenment' (Upplysningen) from a contemporary of the period. This article explores the impact of Enlightenment ideas in late eighteenth-century Sweden through the case study of Rosenstein and his remarkable text. While deepening our understanding of the Enlightenment in Sweden, it also expands our knowledge of the impact of the Scottish Enlightenment abroad, the scholarship on which has been mainly focused on Germany. Sweden is further shown to be a fruitful case study for considering the politicization of the late Enlightenment independently of the French Revolution. The French Revolution formed a key part of the political backdrop to the publication of the Dissertation, but its intellectual content was more indebted to the Scottish Enlightenment. Rosenstein's pragmatic and contextual approach to politics is often explained away by the precarious climate after Gustav III's assassination. Instead, this article shows that it is better understood as a style of thought which Rosenstein had in common with the leading thinkers of eighteenth-century Scotland. [ABSTRACT FROM AUTHOR]

Copyright of Er(r)go: Teoria, Literatura, Kultura is the property of Wydawnictwo Uniwersytetu Slaskiego 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 analyzes the discourses on the connection between the Enlightenment, the French Revolution and totalitarian democracy by the Israeli historian J. Talmon, the English revisionist A. Cobban and his student, the British researcher J. McDonald. The author notes the fact that A. Cobban consulted J. Talmon while writing his famous work “The Origins of Totalitarian Democracy”, which remains behind the scenes of historiographical literature. The study highlights the main lines of debate among British historians regarding the search for the origins of totalitarianism in the thought of the Enlightenment and the French Revolution. Attention is drawn to the fact that A. Cobban did not agree with the statement of J. Talmon about the totalitarian nature of the Enlightenment and refuted it, criticizing the writing of the history from the end, the «genealogy of ideas», the abstractness of the illumination of thoughts, the construction of a repressive model of philosophers on the basis of individual examples, the misuse psychoanalysis, one-dimensionality of assessment. It is shown that A. Cobban himself tends to use linear schemes of thought when he agrees to draw totalitarian parallels between the French Revolution and the political regimes of the 20th century, although he sometimes hesitates on this issue. It is shown that his dissertation student J. McDonald, due to the use of an essentially discursive approach, more comprehensively rejects the totalitarian assessments of J. Talmon in relation to the Enlightenment, as well as the early stage of the revolution, based on a wide range of counterarguments that continue the thought of her teacher and at the same time correct it. The author finds out that all three historians differ in their interpretation of Sieyes’ ideas.

Bu çalışma, modern dönem insanın yaşadığı temel sorunların çözümüne benlik bilincini merkeze alan bir din eğitimi yaklaşımıyla katkı sunmayı amaçlamaktadır. Çalışmada öncelikle “benlik” kavramı üzerinde durulmuş; ardından modern dönem insanının yaşadığı başlıca sorunlar, özellikle de sahte benlik inşası, bireycilik, anlam yitimi, metafizik alandan kopuş gibi temalar üzerinden kısaca ele alınmıştır. Çalışmanın ilerleyen bölümlerinde modern dönemde eğitime yüklenen işlevin ne olduğu konusuna temas edilmiş, son bölümde ise din eğitiminin modern insanın krizlerine çözüm sunma kabiliyeti tartışılmıştır. Çalışmada insanın tüm kabiliyetleriyle kendine dönmesinin, kendini tanımaya ve kavramaya çalışmasının önemi üzerinde durulmuş; modern dönem bilim paradigmasının insanı bütün yönleriyle kendine tanıtmakta eksik kaldığı tespitine yer verilmiştir. Bu noktada insanı öz benliğiyle tanıştıracak bir din eğitiminin önemli imkanlar barındırdığı vurgulanmış; modern dönemin kendine mahsus şatları gereği benlik şuurunu kuşanmış bir Müslüman tipolojisine her zamankinden daha fazla ihtiyaç duyulduğu hususuna dikkat çekilmiştir. Ezcümle, benlik bilinci üzerinden din eğitimine yeni bir boyut eklenmesi; bu sayede din eğitim süreçlerinin modern birey için daha işlevsel kılınması önerilmiştir.

Thomas Jefferson’s fame as an advocate of the eighteenth-century Enlightenment, equal rights of men, religious freedom, and democracy has been frequently questioned. For many scholars, his racist statements, his scant concern for women’s rights, his apparently unrealistic anti-slavery policies, and his anti-Federalist politics suffice as proof of the very opposite of his reputation. This article argues that politics can be viewed as the centerpiece of Jefferson's worldview, according to which all purposes needed to be brought into compliance, to the effect that one ended up with different politics for advocating democratic institutions, for progressive science, for personal self-development, and for socioeconomic issues, including slavery. The never-ending process of creating policies for bettering American society also gave politics its own character as a moral concept. [ABSTRACT FROM AUTHOR]

The aim of this paper is to analyze the complex construction of sexual difference in Spain during the eighteenth and at the turn of the nineteenth century. Accordingly, a combined analysis is performed on the religious discourse of traditionalist Catholicism and that of the country's Enlightenment currents, plus their evolution, for they were the main perspectives from which the models of femininity and masculinity were constructed at the time. The intention is to demonstrate that the conceptualization of sexual difference in the transition to modernity was a convoluted process in which, notwithstanding the fact that they involved a key change in the way of understanding the body, gender and the relationship between the sexes, the Enlightenment's visions did not replace anti-modern religious discourses. Quite to the contrary, it is contended here that those models coexisted precariously in the protracted dissolution of the old, absolutist regime, which requires examining them under a relational prism. [ABSTRACT FROM AUTHOR]

Thomas Jefferson’s fame as an advocate of the eighteenth-century Enlightenment, equal rights of men, religious freedom, and democracy has been frequently questioned. For many scholars, his racist statements, his scant concern for women’s rights, his apparently unrealistic anti-slavery policies, and his anti-Federalist politics suffice as proof of the very opposite of his reputation. This article argues that politics can be viewed as the centerpiece of Jefferson's worldview, according to which all purposes needed to be brought into compliance, to the effect that one ended up with different politics for advocating democratic institutions, for progressive science, for personal self-development, and for socioeconomic issues, including slavery. The never-ending process of creating policies for bettering American society also gave politics its own character as a moral concept.

Logical Horses: Or Several Historical, Aesthetic, Allegorical, and Mythical Vignettes is a multi-tiered essay that weaves historical accounts in relation to storytelling, science fiction, and visual culture. The various methodologies detail instances of categorization within aesthetic discourse while also narrating absence––how exclusion/inclusion as polarities create conflicting histories. The essay jumps historical time periods––a problem I attempt to navigate by focusing on particular instances and cases that relate together the "cacophony" of history, time and aesthetics (using the concept of "cacophony" in line with Jodi Byrd’s argumentation in The Transit of Empire). The essay was edited by 6 participants and colleagues, in order to treat their art, writing and work as integral to the narratives established for the service of my writing. The essay begins with a vignette on the Jonathan Swift’s Gulliver’s Travels, establishing a thread regarding cultural and social othering as a broader social issue, continued later in the essay specific to artistic aesthetics. Other vignettes detail structures, such as Marxist thought, the history of Western ideas like the Great Chain of Being and institutions such as the College Art Association––analyzed as participants that promote certain artists over others as hierarchicalized authentic producers of art and culture, alternately falling into dangerous territories of exotification when including subjectivities previously excluded from the canon. Systems of connoisseurship and validation (Sally Price), deference and preference within how language is a tool for "doing it right" or "wrong" (Joanna Russ), and "Liquid Blackness" (a research collective and a term used by Black Studies scholars), are themes throughout the essay that address particular artists within and aside from the canon. Additionally interspersed throughout the essay is a speculative science fiction narrative, a story that unfolds under an alternative planetary setting, where resistances to dominant cultural paradigms are taking place. The aim of this essay is to, following Byrd’s idea of "cacophony," place instances next to each other so that the tensions of the narratives might trouble the stability of monolithic canonical histories, and seek hybridity as a methodology (though admittedly troubled as well)––what Byrd describes as "opening doors," on the complex issues relevant to how colonialism, cultural othering and aesthetics are interwoven.

Voltaire's writings advance an emblematic understanding of reason in the French Enlightenment, envisaged as a divine gift that makes it possible for humans to put anything into question – except reason itself. Through a reading of various philosophical and literary texts by Voltaire, this article problematizes the sovereignty of Voltairean reason – the totalitarian reason that is at once immune to the very critique it founds and, as such, injurious towards the Other, who is seen as necessarily lacking the capacity to think. Bringing Derrida to bear on Voltaire, the article builds on the former's view of reason as divisible and antinomic – that is, a reason constituted according to an aporia that admits both a teleological and conditional reason and a circular and unconditional one. As such, reason must then allow itself to be reasoned. The conclusion thus argues for a reconceptualization of reason that welcomes a critique of both sovereign judgement and teleological thinking. [ABSTRACT FROM AUTHOR]

Copyright of Lettre Clandestine is the property of Classiques Garnier 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 Folklore Studies / Tautosakos Darbai is the property of Institute of Lithuanian Literature & Folklore 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 Firat University Faculty of Theology / Fırat Üniversitesi İlahiyat Fakültesi Dergisi is the property of Firat University 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 imagery in Emperor Joseph H's codes of law has not been a subject of research, which is understandable to a certain degree. Tine copperplate engravings from the Josephine codes of law are probably not that interesting for art historians, but they are exceptionally attractive for historians and legal historians. These copperplate engravings visualize, often very critically, some of the published codes of law. The method of study is the „language of imagery“ and the „language of text“. The language of imagery is understood as an expression of the ruling power, while the language of texts in the codes of law (as well as an expression of power) is held up here as a mirror in the form of the language of contemporary authors - i.e. a juxtaposition between the official meaning and the satirical texts written at the time. The title images of the codes of law of Joseph II and Leopold II might also be interpreted as a result of the „thawing“ of censorship, as the subsequent codes of law of Francis I/II do not contain allegoric engravings. [ABSTRACT FROM AUTHOR]

One of the themes that runs through Dewey's Experience and Education is an argument to the effect that education aims at self-control. The details of this argument reveal close affinity between Dewey's philosophy of education and the ideals of the Enlightenment. They are also strikingly similar to John Locke's thoughts about freedom and education published in the seventeenth century. Comparison of their texts shows that Dewey and Locke worked with similar distinctions between positive and negative freedom. They both saw freedom and guidance as compatible, and conceived of self-control as dependent on autonomy-friendly habits instilled through education. [ABSTRACT FROM AUTHOR]

From its beginnings -- in Poland it was the second half of the 18th century -- the novel, a genre that eluded the distinctions of traditional normative poetics, had to face all kinds of strictures, not only in the sphere of aesthetics. At the same time, due to its innovatory representation of reality and its effectiveness as a tool of persuasion, it aroused a genuine interest among the enlightened elites. This positive attitude appears to have been shared by Ignacy Krasicki, whose work (not excepting novels) was generally regarded as a model of unparalleled literary excellence. This article re-examines his achievement as a novelist and discusses at greater length his first novel Mikołaja Doświadczyńskiego przypadki. Published in 1776, it was the first Polish novel and the most interesting example of early realistic fiction until the appearance in 1815 of Dwaj panowie Sieciechowie by Julian Ursyn Niemcewicz. [ABSTRACT FROM AUTHOR]

This review article considers new books by Karen Green on Catharine Macaulay (1731-91) alongside Rachel Hammersley's introduction to the longue durée history of republicanism. The Correspondence of Catharine Macaulay allows us to understand the historian and political writer in her own terms as opposed to a representative of a supposedly coherent commonwealth or republican tradition, as she has often been viewed since the work of Caroline Robbins and J. G. A. Pocock. Green's intellectual biography emphasises the religious nature of Macaulay's understanding of both republicanism and the Enlightenment. These publications can be beneficially read together with Hammersley's new book, which contends that republicanism has been a multifarious and contested concept from antiquity to the present day. The seventeenth-century commonwealth canon was constructed and made coherent by John Toland half a century after the English Revolution, and by Macaulay's friend Thomas Hollis in the middle decades of the eighteenth century. As Green's work reminds us, meanwhile, the natural law tradition of John Locke and Christian eudaimonism were as important as John Milton and James Harrington for Macaulay. [ABSTRACT FROM AUTHOR]

In the digital age we take for granted all the good things that have contributed to this advancement. We forget the gradual steps taken by mankind. During The Enlightenment, the phenomenon of commonplace books and the act of reading has a life of its own, especially in Georgian England. David Allan's volume, "Commonplace Books and Reading in Georgian England", is a compulsory study for anyone who wishes to understand the contribution of unknown readers to the bigger picture of the epoch. At the same time, the book dares to retheorize the foundation of the first manifestations of individual reading as a mass(ive) phenomenon. Nowadays, we put little excerpts on social media as a way to represent us; this parallels what our predecessors used to do with commonplace books. Our contemporary ease to delve into megabytes of information and to let the knowledge flourish started with the moment of another century when more peers of a generation enjoyed reading and let the transformative power of books simply act upon them. [ABSTRACT FROM AUTHOR]

Our paper offers an overview of French organizational leadership by looking at its power sources (inputs), consequences (outcomes), and a triad model. We found that having connections with powerful entities such as top management and the Grandes écoles is the main source of French leadership as these connections confer strong legitimacy, which is an important notion in the French leadership process. Hierarchical, honour-based, and ends-over-means styles of leadership are proposed as a triad model for French leadership. While French leadership focuses heavily on results as outcomes, French management can be either participative or closed, depending on the role of the leader. Enlightenment ideology since the time of the French Revolution may explain the overall characteristics of French leadership from a historical and cultural context. The overview of French leadership in our paper is developed from 31 in-depth interviews with mid- to high-level (ex-) managers who shared their perspectives and experience both as leaders and as followers. [ABSTRACT FROM AUTHOR]

. In nature’s design, the philosophy of the Enlightenment evolves from the selffounding thinking of the Middle Ages, centred around the existence of God, by accepting and overcoming the mathematical model of nature’s conception, to the biological model, laying the foundation of evolutionism. Mechanicism is a common ground of the era, the model of a clock’s mechanism being applied from the conception of the universe to the level of living beings. In response, the biologist model understands any part of the world as a living organism, whether it is talking about astronomical systems or social systems. These are the quests of the Enlightenment in an age that oscillates between rationalism and empiricism, an age that boils with effervescence and enthusiasm and that traces all the directions of knowledge that live to the present day.

This paper considers the impact of Enlightenment ideals before and during the Movement of the New Greek National Ideology during the 17th to 19th centuries. It is about Ioannina and Voskopoja, located today respectively in northwestern Greece and in southeastern Albania. In both centers, education was central to the spread of Western Enlightenment values, and attempts to communicate across the languages of the region were the main key. Voskopoja is a typical case of the flourishing of Enlightenment values in the service of economic and cultural development. With its defining basis of Hellenic culture, and its emphasis on secular knowledge, the purpose of education was ‘enlightening’ the hearts and minds of the Balkan peoples, seen as the only way to overthrow the Ottoman Empire. The ideological platform promoted in Ioannina, and on behalf of Greek nationalism, served as the basis for the platform of the Albanian national ideology.

Historical Foundations of the Contemporary Paradigm of Human Dignity --- The contemporary idea of human dignity is undoubtedly a reflection of the influences of different historical periods, which have particularly left their mark in the development of this idea. The article is based on recent scientific findings differentiating between the modern paradigm of human dignity and the traditional paradigm of human dignity typical of previous historical periods. Recent literature suggests that the adoption of international human rights documents, indicating the inherent character of human dignity, represents the beginning of a new era in the development of the human dignity concept. The author emphasizes the relevance of the Enlightenment for the development of this concept. However, it is also shown that the contemporary paradigm of human dignity has paved its own way, moving away from the Enlightenment ideas of human dignity.

Humanity faces two fundamental problems of learning: learning about the universe, and learning to become civilized. We have solved the first problem, but not the second one, and that puts us in a situation of great danger. Almost all of our global problems have arisen as a result. It has become a matter of extreme urgency to solve the second problem. The key to this is to learn from our solution to the first problem how to solve the second one. This was the basic idea of the 18th century Enlightenment, but in implementing this idea, the Enlightenment blundered. Their mistakes are still built into academia today. In order to le arn how to create a civilized, enlightened world, the key thing we need to do is to cure academia of the structural blunders we have inherited from the Enlightenment. We need to bring about a revolution in science, and in academia more broadly so that the basic aim becomes wisdom, and not just knowledge. [ABSTRACT FROM AUTHOR]

The aim of this article is to examine the civic and cultural identities of two aristocrats who held important offices and belonged to the ruling elite of the Grand Duchy of Lithuania in the late eighteenth century: the last Vice-Chancellor of Lithuania, writer, and economist, Kazimierz Konstanty Plater (1749–1807), and the last Grand Treasurer of Lithuania, diplomat, and composer, Michal Kleofas Ogiński (1765–1833). The analysis of the egodocuments of the Ogiński and Plater families helps answer the question why these two aristocrats, promoting the ideas of the Enlightenment, in 1795 chose different paths: Ogiński emigrated to Italy where he developed close ties with the cultural elite of Florence but never abandoned the idea of active struggle, whereas Plater stayed in Lithuania. Plater made compromises with the invaders. He sought to figure out the governing mechanism of the Russian Empire and to secure protection and support from the new government. [ABSTRACT FROM AUTHOR]

Copyright of Studia Norwidiana is the property of Towarzystwo Naukowe Katolickiego Uniwersytetu Lubelskiego Jana Pawla II 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 specific political culture of the Polish-Lithuanian Commonwealth and its changes, leading to state reforms by the end of the 18th century, require a methodological approach, which would allow understanding the flow and interconnectedness of the ideas between wider European and smaller local contexts. Arguing that entangled history approach allows understanding peripheral contexts better, the article presents specific aspects of the Polish-Lithuanian Enlightenment creating the context for conceptual change in political thinking. The context specific details are presented with the analysis of Vilnius University related discourse showing that the Enlightenment ideas were used to achieve certain goals of local improvement.

The article is devoted to the prose translational publications of the first Russian popular science magazine “Monthly Essays for Benefit and Entertainment”. These publications are moralistic. Their sources were Western European literary magazines, as well as collected works of European authors. Translated literature was in the XVIII century was almost the main channel through which the Russian educated society spontaneously assimilated the ideas of the European Enlightenment. Along with this, a culture of literary and artistic translation developed. Journal Editor Academician G.F. Miller believed that translated moral prose combines both of the fundamental principles of his journal - “benefit” and “entertainment”.

Some Considerations of the Romanian Vocabulary of Ioan-Piuariu Molnar’s Deutsch-Walachische Sprachlehre (1788) and Wörterbüchlein Deutsch und Walachisches (1822) An intellectual of the Enlightenment, involved in the modernization of the Romanian society according to a Western model, the ophthalmologist Ioan Piuariu­Molnar (1749-1815) gained recognition, among other things, by being the author of a Romanian-German grammar (Deutsch­Walachische Sprachlehre, Vienna, 1788). Through this work, Molnar reached at least three important objectives: the first one refers to the articulation of numerous rules for the Romanian language in a precise and clear manner; the second involves the creation of a teaching manual for the Romanian language to be used by the Austrian military officers and civil servants in Transilvania and by the foreign tradesmen. The third objective is connected to the introduction of the chapters in which the author provides samples of statements in Romanian to be used in various situations of communication (including models for applications and letters) that were meant to bring the Romanian language to a a level of expression of the same contents as a cultivated language, such as German. The article briefly presents Ioan Piuariu-Molnar’s vocabulary, highlighting some aspects connected especially to the German or Hungarian etymology of the Romanian words. We selected, for a detailed presentation, some of them.