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Representatives of the Warmian intellectual elite, who published the “Warmian Home Calendar”, intended to create a medium adjusted to the needs and mentality of the local community. They developed a tool which had great ideological potential and could be used for shaping religious as well as political and social attitudes. From the very beginning, the model of Warmian identity promoted by the “Warmian Home Calendar” had three main interrelated components. Apart from the Catholic faith, based upon forms of religious belief specific to the Warmia region, these identity constructs are comprised of love for the homeland (Heimat) and love for the motherland. However, an analysis of the available volumes of the “Calendar” revealed that the desired model of Warmian identity, based on the above three pillars, was unstable, and its components underwent modifications in response to the changing political situation.
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The article looks at the attitude of the anti-Semitic Warsaw weekly “Rola” to the Zionist movement. “Rola”, which rejected the ideas of assimilation, was initially sympathetic toward the plan to establish a Jewish state in Argentina or in Palestine, formulated by Baron Hirsch. Over time, however, it decided that the concept was not realistic, the main reason being that, in its opinion, European Jews got so accustomed to engage in various sorts of intermediation that they would not be prepared to take up productive employment. For “Rola” this constituted a confirmation of the conviction that the Jews were organically unable to engage in productive activity. Herzl’s plan met with a similar reception: “Rola” supported his idea, albeit in the predictable sarcastic form, while at the same time airing doubts as to the practicality of this new concept. That attitude also prevailed when successive Zionist initiatives were reported: on the one hand, the plan to establish a Jewish state in Palestine was dismissed as a “figment of the imagination of sick brains of the Jewish ideologues, but on the other its writers wished it success because that would mean mass emigration of the Jews from Poland, which “Rola” would be delighted to see. In the end it was accepted, however, that the idea of a Jewish state is but a “huge new Jewish scam,” whose real objective was to “divert attention and subvert the alertness of Christian folks and states”. The Zionist movement was likened to the prior activities of Alliance Israélite, which “Rola” was consistently denouncing as a “centre of Israel’s rule” and a “Jewish-internationalist monster.” With this approach, Zionism became just another convenient excuse for anti-Semitism.
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The article engages a problem which heretofore was underexplored i.e. the early Italic cult of Angitia, a deity worshipped by the Marsi and Paeligni. The treatment is an attempt at a brief revision of this religious phenomenon, with an indication of its role, territorial range and the causes of its gradual decline. Owing to the use of epigraphical, historiographical and archeological material, the onomastics and the representations of deity, as well as the principal centres of its worship were described. The significance of serpents in religious practices and its strong links with the local traditions of Abruzzo were also emphasised.
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Liberalism played an important role in the Romanian politics at the end of the XIXth century. Understanding the activity of the liberal politicians of Galaţi is essential for comprehending the interdependence between the local and the national public life during those days.
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This article analyses the development of the doctrine of fascism and the vision of society and culture. Italian people were named by the builders of the regime a nation of poets, artists, heroes, saints, explorers and travellers. Italian society was to implement the ideals of the Roman tradition and to build a new imperial power – La Terza Roma – while living in harmony with nature (in line with the idea of ‘ruralizzazione’). Duce wanted an Italian citizen to become ‘uomo integrale’ – the one who builds one’s spirituality and carnality harmoniously according to the guidelines of the fascist doctrine. The purpose of this article is to analyse the fascist vision of society and man and its implementation in the social life of Italy, with special emphasis on cultural life and standardization of culture and attempts to revive the ancient tradition and use it as a basis for building society and art.
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The author presents his reflections on Franz Neumann’s Behemoth. He appreciates the extensiveness of Neumann’s analysis of the phenomenon of German fascism during the war, combined with the presentation of the intellectual genesis of many fascist views and the similarities between Nazism and various contemporary currents of European and American thought. The article inquires about the similarities between fascism and communism. Referring to the current state of knowledge and direct experiences, the author discusses the following similarities: the use to terror, expansiveness, the emphasis on economic growth, the great role of the party, which subordinated the public institutions to itself, the ideological and propaganda legitimization of actions, the offering of social advancement to various groups, etc. Nevertheless, Kula does not fail to point out the different placement of emphases in these two systems.
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This paper suggests a new approach to one of the most scandalous events which occurred in the Byzantine Empire during the Komnenoi era, namely, the public burning of the Bogomil leader, Basil the Physician (Vasiliy Vrach). The study was prompted by three major facts: Firstly, the striking discrepancy between the act of executing at the pyre a man accused of heresy and the Byzantine church and legal tradition. Secondly, the drastic inconsistencies and considerable uncertainty in the sources with regard to almost all events related to the arrest, conviction and execution of Basil. The said uncertainty includes the date of Basil’s execution situated in a period of 20 years (between 1098 and 1118). Thirdly, attention has been drawn to the complete lack of logic in the actions of Basil the Physician, who had at least 40 years of experience as the perfect Bogomil leader. The Bogomiles used to be extremely cautious, the admission to the sect happened in stages, the true teachings being revealed only to the perfect ones. This raises the question of why Basil the Physician exposes his teachings in the court of Alexios Komnenos in such a detail that they remain, being recorded by Euthymius Zigabenus, a unique and truest source of the Bogomil faith. A unique source concerning the Bogomilism is also the story of Anna Komnena. It is a number of facts found in the writings of Euthymius Zigabenus and Anna Komnena that suggest that Basil had deliberately and methodically planned for his doctrine to be exposed correctly in front of the most respected people in the Byzantine Church and State. The same-self premeditated behavior led him to the stake. That seems to have been a case of typical provoked martyrdom – a behavior that always sought a supreme demonstration of the truth of the professed faith and maximum moral discredit of the opponents. In the case of Basil the Physician, his opponents happened to be not only, and not as much, the official secular and ecclesiastical authorities, but certain Bogomil circles which were leading the sect to ideology and ways foreign to their traditions.
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The aim of the article is to draw attention to the role of the Social Media and in particular Instagram in the art world. The first half of the text is focused on the anti-institutionalism of the avant-garde movements of the early 20th century. I use the example of Marcel Duchamp’s Dadaist gesture – the unveiling of the ‘Fountain’ as a piece of art to show the importance of the fundamental change in the art world initiated a century ago. In the second half, I analyze Duchamp’s legacy and its importance for the understanding not only of the contemporary art scene, but of the messianic role attributed to the Internet by today’s artists. The example of Richard Prince’s recent exhibition ‘New Portraits’ is used to show the opportunities and limitations offered by platforms such as Instagram, when used as a medium for art distribution. The article also stresses on the new relations between avant-garde and gallery, typical for the post-Internet era.
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Stanisław Brzozowski is one of the most radical philosophers. Radicalism of his thought involves not only the idea of fundamental social change, but also the reinterpretation of some philosophical concepts. Two main concepts are nature and history. They are reinterpreted in order to show their human origins. According to Brzozowski nature and history are human constructions, namely they are set by human praxis. Brzozowski’s understanding changed over the time. In my article I focus on two phases of Brzozowski’s thought. The first is Kantian and Fichtean. At that point Brzozowski interprets human praxis as moral act. The second one is Marxian. At that point human praxis is understood as labour.
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Judith Butler and Rosi Braidotti are recognized as the inheritors of postmodern tradition, in their ideas deconstruct the myth of a stable and an unequivocally characterized identity. Both, Butler and Braidotti express the belief, that human being cannot get rid of defining her/his own subjectivity. Therefore, Braidotti and Butler have created original concepts of the subjectivity. Both, Judith Butler and Rosi Braidotii, represent the third wave of feminism, therefore they begin the discussion on the subjectivity from similar initial assumptions: the end of "I/self" understood in a metaphysical way, the definition of a new subjectivity of women. Judith Butler drawing on J.L. Austin’s philosophical achievements and the theory of performative acts of speech (performative utterance), creates an innovative concept of the subjectivity, which is established by/through performative acts. Rosi Braidotti is focused on the revision of the idea of the woman and the constitution of new women’s subjectivity. Braidotti conceives woman as a nomadic entity, who is ambiguous, embodied, cultural, etc.
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The legends regarding the lives of saints remain useful symbolist proofs of these characters, having both beneficial and evil aspects, therefore contrasting, as if this patterns coincide in two totally opposite characters. The general theme requires a triangulation of different perspectives: the theological dimension, temporal dimension (where a segment can be shaped into sacred time), the echoes of folklore. These different perspectives are shaping various representations of the character, all of them offering the opportunity to bring the saint’s personality to light. There are so many traditions and beliefs related to the life of St. George that a single work would not be enough to comprise them all. Therefore, we try to sum up a few of them, some that have already been discussed and analyzed and other that are less known. It is important to know that everything related to St. George belongs to a distant past, preceding Christianity and having borrowed practices even from ancient empires that have surfaced also in some of our communities as a result of ethnical mixture.
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Europe is considered to be a model of civilisation, with the states in a multicultural and multinational space, creating the integral territory for the development of national cultures. So the purpose of this paper is to add to that qualification, in the context of the actual “European crisis debate”, the concept of Europe as the hinternational habitus. There is also a question—in relation to Europe—is any new discourse of universality possible? And what should be the reaction of European intellectuals, especially academics, in response to the crises of the “European universalism”?
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Prezentacija se dijeli na tri dijela. U prvom dijelu govorim o okvirima i spornim pitanjima s kojima se susreću znanstvenici koji danas proučavaju povijest znanosti u Indiji. Pojava postkolonijalne teorije znanosti ukratko se raspravlja, premda se rasprava o njezinoj neodrživosti kao teoriji znanosti odlaže. Djela Schwaba, Saida, Indena (o Indiji) i Bernala pokazala su kako je prikazivanje ne- Zapada u europskoj literaturi prema koncu osamnaestog stoljeća pretrpjelo preobrazbu. Uzimam najmanje vjerojatni slučaj da bih proučio ovo preobrazbu i etnografski pristupio povijestima matematike i astronomije koje su proizveli članovi Francuske akademije znanosti, od kojih su mnogi bili dijelom Diderotova i D'Alambertova kruga Enciklopedije.
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