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Ivan Stojković (ca. 1395-1443) was an extraordinary diplomat, multidisciplinary scientist .He was the first among catholic scholars who has written a tractate about the Church, an essay about ecumenical synods and a Biblical hermeneutics.
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In diesem Buch werden die kroatischen liberalen in Zagreb erscheinenden Blatter Saborske novine (1848), Slavenski Jug (1848-1850), Sudslawische Zeitung (1849-1852) und Jugoslavenske novine (1850) als moderne offentliche Medien mit sehr komplexer politischer und gesellschaftlicher Funktion dargestellt und zwar auf Grund komparativer Methode. Nach einer methodologischen und historiographischen Einleitung setzte die Autorin die genannten Blatter in raumlichen und zeitlichen Kontext und beschrieb die Umstande, in denen das Pressewesen in der Habsburgermonarchie vom Jahre 1848 bis zum 1852 wirkte, also in dem hier besprochenen Zeitraum.
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Eötvös Loránd University has taken a conference of two-days for the Centenary of the First World War in 2014 (8-9 May). This book contains the texts of this conference, 53 studies.
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Although over seventy years have passed since the end of World War II, the issue of national socialism in the German Third Reich still remains the subject of scientific studies of a lot of scientists [...] and an enormous ideological challenge [...] in the process of the creation of culture fit for man as a spiritual and physical being, their natural and legal communities and – not infrequently – [...] fit for the personal Absolute. [...] A certain, maybe the shortest synthesis of the problems brought up in this thesis of the philosophy of law of the Third Reich was made – in cooperation with many Nazi scientists and politicians – by the minister of the Reich Hans Frank in the publication edited by him in 1937 Deutsches Verwaltungsrecht [...] where Justus Danckwerts states the following: “Therefore, it is the state and not the nation that stands at the beginning of analysis. The Führer is the representative of the nation. The nation acts through him. He is the highest war commander, politician, law maker, judge and administrator. Under no circumstances is he bound. Law stands above him which has been growing in the nation and has been tested in the fight of the most German members of the nation in the world of enemies and that is the reason why it is far stronger than any act of law and what is timeless. This law is the socialist national view of the world. It [meaning this view] created the deepest and the most certain foundation of the life order of the German nation. It is the fundamental law of the nation, the unwritten constitution which determines all desire and all activity, not only of the members of the German nation itself but of each person in general.” [...] It is here that, according to Rudolf Bechert, the seeming “necessity of socialism” has its reason for the systematic shaping and interpretation of law. From the Introduction
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Elsewhere, not in Moldova, Nikolai D. Russev would have been long ago recognized an outstanding contemporary, a kind of Jacques Le Goff from the Balkans, a kind of Nicolae Iorga from the Danube and Dniester, an active and cheerful chronicler, keeper and — in a certain sense — an eyewitness of the region’s five hundred years of history. The kind of history nobody else can tell here, unfortunately. The kind of history he is writing every day, having hardly anyone to tell it to. The historical activity is disappearing here. Storytellers are not wanted. No one is tempted by the lessons of the past. Mistakes are not learnt from, personalities are not respected. Moldova, this “borderland between worlds and times”, turns into an intellectual and human desert.
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The exchange of embassies before the election of Grigorij Tsanblak as Kievan Metropolitan caused the meeting of Władysław II Jagiełło and Byzantine embassy in Sniatyn in May 1415. This meeting recorded by Jan Długosz is marked by the mentioning of wheat delivery from the “royal port of Kaczubyeow”. Sniatyn negotiations are not connected with the “nuncios from Constantinople” visit to Krakow in September the same year. This nuncios must have been Theodor Chrysoberges departing to the church council in Konstanz with the proposition of union between Western and Eastern churches in the name of king Władysław. In early 1418 the same proposal was brought to Kostanz by Grigorij Tsamblak in the name of Władysław II, Vitautas, emperor Manuel II and the patriarch of Constantinople altogether.
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The volume brings together 32 writings about books that shaped me, opened my horizon and enriched me spiritually.I tried to structure my texts according to some topics. The chapter entitled "Recent Histories" brings together presentations of books of history, Romanian philosophy, philosophy of culture, interwar history, Holocaust - topics I have dealt with mainly in recent years. "Beyond India" brings together severeal writings about the many books dedicated to India - its history, philosophy, religion and culture - or Orientalism, in general, which I have read since 2007, after meeting India, and more recently, after Cluj Center for Indian Studies was opened at Babes Bolyai University in Cluj Napoca. In the last part, "Parallel Stories" there are some writings about books that helped me to understand some certain aspects of the topics I approached as a researcher, but also some stories about distant and extraordinary worlds.
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The third volume of the extensive (ten-volume) monograph by Polish Slavic studies scholars (with contributions from scholars from a number of foreign research centres), made possible by an NCN OPUS grant (2014/13/B/HS2/01057). In terms of form, the monograph is a lexicon, the main body of which consists of entries/articles on the history of 27 selected ideas that anticipated and shaped the processes of modernization in the region: agrarianism, anarchism, capitalism, clericalization, confessions, conservatism, culture, education, enlightenment, evolution, history, homeland, humanism, liberalism, modernity, nation, politics, progress, rationalism, reformation, religion, revolution, schooling, secularization, socialism, tradition, and universalism. Their semantics, changeable as it was in response to local conditions, was investigated separately for each of the seven current states of the southern Slavdom: Bosnia and Herzegovina, Bulgaria, Croatia, Montenegro, Macedonia, Serbia, and Slovenia. Volume 3 presents the three ideas – conservatism, liberalism and nation – that are at the foundations of the European political and cultural discourses of modernization and anti-modernization. The book contains many synthetically expressed, original, and source-based insights of scholars studying the southern Slavic cultures’ struggles with modernity.
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The immediate purpose of this paper is to offer a brief reflection on 1968 as a nodal point in the appropriations and deployments of Romanticism, not least as a diagnostic tool. The article substantiates the case for the continuous after-life of Romanticism in the various guises of post-romanticism, a process which de-emphasizes the notion of period or indeed event, and constructs instead a complex discursive formation that re-negotiates past intellectual agendas and resources by framing them within a discursive longue durée. The article concentrates on the German scene of theory and the student protests during the second half of the 1960s. It traces the mediated links between them and demonstrates how this intellectual and political constellation is traversed by – repurposed and refashioned – Romantic discursive energies that are mobilized in order to make sense of, and respond to, the new developments. The groundwork and the hypotheses advanced in this article require a careful differentiation between two understandings (and projects) of “theory”. In the Conclusion, I discuss the impact of May ’68 on these two different theory projects.
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The famous Dutch cartographer and publisher Willem Janszoon Blaeu (1571–1638) qualified himself as an instrument and globe maker under direction of T˙cho Brahe (1546–1572). In his Institution astronomique Blaeu explained the differences between techniques of construction and usage of Ptolemaic and Copernican globes. Nicolas Bion (1652?–1733) was a less renowned globe maker. In L’usage des globes celestes et terrestres he described how constructing Ptolemaic and Copernican globes. An interesting and unusual proof of persistent problem of world systems comparison in XVIIth century.
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The proportional eight spike compass, invented by Fabrizio Mordente (1532–1608), is an instrument that much interested Giordano Bruno (1548–1600). It could measure the infinitesimal fractions of the angular degrees and calculate the proportions between lines, geometric shapes and solids, working on the proportionality and commensurability of angles and segments. This new precision in calculations confirmed Bruno’s thesis of the existence of the physical minimum as opposed to the Aristotelian thesis of the infinite divisibility. So far scholarship has mainly tackled the philosophical and historiographical aspects of this issue; we on the other hand will investigate the mathematical and geometric implications of Bruno’s claim.
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The body occupies a crucial and special place in the Sufi tradition. It is seen as a Gateway leading from the outer dimension of reality (ẓāhir) to the inner dimension (bāṭin), bearing within itself a microcosm that is a mirror image of the macrocosm. Mystics recognize the dual nature of the body — on the one hand, it is a source of obstacles to the individual’s rise above trivial needs and desires, while on the other hand, it provides a means of transgression into the world of immaterial reality. As a boundary point between two worlds, the body can become a means of achieving closeness. The various bodily practices employed by Sufis bear traces of similarity to other mystical practices. This is not surprising, given the inclusive nature of Sufism, readily adapting the practices of local spiritual traditions. It was no different in India, where Islam appeared in the 8th century and entered into dialogue with Hindu traditions, both at the level of intellectual exchange between representatives of Islam and Hinduism, and at the level of mutual interpenetration between the practices of adepts of Sufism and Hinduism. This closeness bore fruit both in the joint practice of spirituality and in the attempts made by Akbar and his great-grandson Dārā Shikōh to combine the teachings of the two religious traditions. Today it is difficult to determine the paths of mutual influence or to say with certainty whether a particular practice is the result of influence or arose independently. The article constitutes an overview of the bodily practices of Sufism and a reflection on their possible origins and similarities to Indian traditions.
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This article focuses on two of the oldest films in which the figure of the yogi occupied a central position. The first of them is the film Der Yoghi (alternatively: Das Haus des Yoghi), filmed in 1916 and preserved only in fragments. Paul Wegener was the director, screenwriter and actor playing the two roles of the title yogi and his opponent. In the film, the yogi is the inventor of a magic drink that makes invisibility possible. The creator of the work, focused on recognizing the properties of the new medium, was interested in visualizing invisibility and not in presenting the figure of the yogi according to the accounts that were available to Europeans on the subject. This was not the case with the monumental 1921 film Das indische Grabmal, directed by Joe May and with a screenplay by Fritz Lang and Thea von Harbou, author of a novel of the same title published in 1918. In the book, the story of the betrayed Raja and the oriental setting constructed through the references to the history of the Taj Mahal were important, while in the film an equal place was given to the recurring theme of the exceptional powers of Ramigani the yogi, whose primary goal was to bring about the spiritual transformation of the Raja. Bernhard Goetzke, superb as Ramigani, had a powerful effect on the audience: he evoked admiration as well as fear. He convinced the Europeans that the mysteries of the East were greater than they had supposed, and that the “miracles” and extraordinary powers of the yogis were only tools, not goals.
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After 1945, Poland saw a more pronounced interest in yoga as a practice related to physical exercise, which is evident in book publications (manuals such as Yoga for You by Claude Bragdon, Eng. ed. 1954, Pol. ed. 1955) or press publications (such as the February 17, 1959 issue of “Przekrój”, which featured an interview with the pianist Witold Małcużyński, in which the artist talked about his experiences with yoga and his use of the practice in his daily and professional life). Yoga also became an object of interest for the creators of the popular 1960s television series Wojna domowa (“House Quarrels”) (1965). This paper analyzes episode seven of Wojna domowa entitled “Polish Yoga.” The author traces the social and cultural changes that occurred in the perception of yoga and the people who practice it. On the basis of her analysis, she proves that the figure of the yogi gradually ceased to be associated only with the culture of India at that time, undergoing a kind of “Occidentalizing” — the yogi did not have to be an Eastern master, but could be a specialist (though in the case of the show presented in a comedic fashion). Yoga, adjusting to the new cultural reality, became an interesting novelty for the young generation, at the same time entering more and more clearly into everyday life.
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Klan (The Clan), one of the most famous and popular Polish television series, aired for over twenty years on Channel One of the Polish Television, is considered by film scholars to be a soap opera or a family saga. Characteristics of the series include: the correspondence of film time and real time, continuity, multi-threading, as well as the assumption of reflecting non-film reality and at the same time modeling it by influencing the audience. The theme of yoga and yogis in Klan have appeared relatively recently. This theme has been recurring with varying frequency for several years. It was preceded by the publication of a book by Paulina Holtz (the actress who plays the character Agnieszka Lubicz in Klan) and her trainer Ewelina Godlewska, entitled Po pierwsze joga (First of All Yoga) (2015). Yoga is presented in Klan primarily as a form of physical exercise, positively affecting many aspects of the human psychophysical condition. It takes a skeptical and distanced approach to the forms of “Orientalizing” yoga present in contemporary culture, which is sometimes presented as a complex system of exercises associated with an eclectic mix of selected elements from different cultures, religions, and philosophical systems. The series promotes a healthy lifestyle, which may or may not include yoga, promoted as a recommended exercise for all, regardless of age and physical condition.
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Jerzy Grotowski, founder of the Laboratorium Theatre and a charismatic explorer who has combined Eastern and Western modes of working with the body and psyche, has been also inspired by Indian yoga. There are four main phases in his artistic activity: performance theater, participatory theater, source theater, and vibrational song theater. In all of these phases there is a fascination with mystery and understatement. Grotowski consistently seeks a specific language for “opening up to the sacrum,” but in order to achieve this he uses carefully selected “laboratory” tools. He does not adapt ready-made techniques, but rather seeks them in other cultures, observing how they work in order to later propose solutions that seem most appropriate to him. Therefore, in all four of these phases of work, the actor, performer, participant and seeker experiencing the internal process is supposed to transform it into an external process, one that is oriented towards opening rather than closing. Particularly in the last phase of Grotowski’s work, terms such as centers of vital energy, vibration of sound when it is chanted, and verticality of movement of Energy in the body appear. During this period, the practice aims to unblock individual body centers on the vertical axis, and this flow is to be accompanied by the subjective sensation of luminosity coming not only from the body, but also, in a psychological sense, by the experience of the “expansion of boundaries” of one’s own self.
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This article takes a closer look at the social world of haṭha yoga practitioners who post content online on the popular website Instagram. The analysis of the available research material included both photographs and, to a greater extent, descriptions accompanying the photographs. The data posted on the app became the source of the analyzed meanings and definitions of yoga constructed by the online community centered around yoga practice.
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If at the end of the 20th century you wanted to know whether Moscow or the authentic extreme left had been more powerful in postwar Central Europe, you had to go to Russia. The promising partial opening of the Soviet archives began a trend and researchers let themselves be seduced by the vision of uncovering the secrets of Bolshevism’s success. The symbolic representation of this vision was an imaginary map of the blank spaces in Soviet history.
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The paper deals with the delimitation and access to the historical bases of pre-school education, whose author is the momentous German pedagogue F. W. A. Froebel and points to the importance of his pedagogical work for contemporary pedagogy. Article presents eminent thoughts influencing the establishment of kindergartens, which have become the principal fundamentals of institutional education of preschool children around the world. In the paper are 1. delineated documents that deal with the topic and present the state of the issue in Slovakia as well as abroad; 2. formulated bases of projected research in the area in question from the acquired knowledge.
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This paper explores the relationship between reality and dream, between the real and the unreal in the Francophone imaginary. It describes the evolution of this relationship in all its aspects and approaches starting from the Romantics. The analysis is based on Francophone literature in Belgium, which is characterized by an intricate tension between the real and the unreal. Ulenspiegel’s Legend by Charles De Coster is considered to be the founding text on human propensity to dream and it paves the way for Modernist aesthetic theories. The same approach can be found in Maurice Maeterlink’s works where the threshold between reality and unreality is widely discussed. Franz Hellens, who promoted the fantastic in his works, wrote what can be termed as an extension of surrealism in Belgian literature, while Michel de Ghelderode associated onirism with painting-ness. The power of dreams in Marguerite Yourcenar’s characters relied on the theory of the communicating vessels, and Jean Ray adopted a classical fantastic centered on the paranormal. The paper ends with Paul Willems whose works are imbued with onirism and magic realism.
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