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V prvej časti kolektívnej monografie sa autori zamerali na tradične chápanú problematiku života a diela Ľudovíta Štúra. Všímajú si ho ako pedagóga, mysliteľa, kodifikátora spisovného jazyka, vedúcu osobnosť slovenského národného hnutia od 40. rokov 19. storočia a sústreďujú sa i na jeho aktivity na pôde evanjelickej cirkvi. Rezumujú staršie a prinášajú nové poznatky o jeho rodinnom zázemí, politickom myslení, názoroch na Slovanstvo, o reflexii jeho osobnosti historikmi, či v dobových lexikónoch.
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In the first part of the collective monograph its authors focused on the traditionally understood issues of the life and work of Ľudovít Štúr. They see him as a teacher, thinker, codifier of the standard language and leader of the Slovak national movement in the nineteen forties. They summarize older and bring new knowledge about his family background, political thinking, opinions on Slavonic patriotism, reflection of his figure among historians or in period lexicons.
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Česko-slovenské šesťdesiate roky patrili pravdepodobne k tomu najlepšiemu z 20. storočia. Prišli po plodných medzivojnových rokoch, v ktorých sa sformovali inštitucionálne, vzdelanostné a mentálne základy moderného slovenského národa a vyrástla tu silná generácia umeleckej a vedeckej inteligencie. Po tom, čo sa komunistický režim v 50. rokoch dostal na dno svojich autoritárskych praktík a hľadaním nepriateľa vo vlastných radoch významne spochybnil vlastný politický program, prišlo desaťročie, v ktorom politické uvoľnenie umožnilo ukázať kvalitu, ku ktorej slovenská spoločnosť dospela za historicky krátke obdobie niekoľkých málo desiatok rokov.
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Na dome na Štúrovej ulici č. 14 v Bratislave, kde ešte donedávna sídlil Literárny fond, sú umiestnené tri pomerne veľké mramorové tabule. Na jednej z nich je napísané: V tejto budove na Štúrovej ulici bola v rokoch 1946 – 1968 redakcia týždenníka slovenských spisovateľov Kultúrny život. Stala sa dielňou slobodného myslenia a tvorivosti, rodila sa v nej odvaha k zodpovednosti, ktorá otvárala cestu nezávislosti milovaného Slovenska. Kto jak Slovák cíti, nech sa pokloní tomuto miestu!
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Dňa 4. júna 2010, na 90. výročie podpísania Trianonskej mierovej zmluvy, boli v Komárne slávnostne odhalené dva nové pomníky, verejne reprezentované ako „slovenský“ a „maďarský“. Prvý mal byť výrazom vďaky a ten druhý zosobňovať smútok. Spomenuté akcie navštívilo niekoľko stoviek ľudí a miestne bezpečnostné zložky mali pohotovosť, keďže podobné akcie sú vnímané ako doména rôznych radikálov. Na prvú akciu, zorganizovanú Slovenskou národnou stranou (SNS), autobusy priviezli množ- stvo podporovateľov z iných miest krajiny. Druhé podujatie, zorganizované miestnym občianskym združením, nepodporili ofi ciálni predstavitelia mesta a ani Selyeho univerzita. V oboch prípadoch vystúpili ako hlavní rečníci privezení hostia, medzi nimi aj historici, ktorí svojimi prejavmi spomienkové stretnutia legitimizovali. V tom istom čase bol odhalený v susednom Komárome tretí pomník. Osadili ho neďaleko hranič- ného mostu, ktorý tak od júna 2010 „strážia“ dva, na prvý pohľad veľmi podobné kamenné pomníky, ktoré však nesú zásadne rozdielny odkaz. Prvý „ochraňuje“ územie Slovenska a status quo, druhý upozorňuje na nespravodlivosť tohto stavu a snaží sa udržať nádej na jeho zmenu.
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Ak hľadáme paralely Bratislavy a Viedne v stredoveku, môže nám napadnúť výhodná poloha na dôležitej dopravnej tepne – Dunaji, prosperujúce vinohradníctvo či nemecky hovoriace obyvateľstvo. Vďaka vzájomnej blízkosti oboch miest prekvitali obchodné i príbuzenské kontakty, Viedenčania vlastnili v Bratislave nehnuteľnosti ako aj Bratislavčania vo Viedni. Samozrejme nešlo o celkom rovnocenný vzťah, keďže Viedeň patrila aj v celoeurópskych reláciách k veľkým a významným mestám, v ktorých sa koncentroval značný kapitál.
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Albert Szenci Molnár (1574-1634) is one of the most popular and frequently researched 17th century Reformed intellectuals for contemporary scholars of Hungarian studies. No doubt, this eminent position in early modern intellectual history has a lot to do with Szenci Molnár’s own techniques of self-fashioning especially present in his often autobiographically inspired forewords to his works or in his diary kept in a personal manuscript-book together with his hitherto unpublished Loci communes among others. One of the most important aspects of this self-fashioning could be regarded as a Johannes Piscator-type project of reducing the intellectual interest to ‘universal Bible studies’ consisting of the preparation of dictionaries, grammars, revised Bible editions, psalm-paraphrases and catechisms in the vernacular instead of dealing with philosophy in general including ‘philosophia naturalis’ as well.
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The flames of the Holy Inquisition illuminated the Christian Middle Ages. Faith in God could not exist without belief in the infernal powers. An irreconcilable and cruel battle with the devil and with people accused of making a pact with him and recognizing him as their supreme lord in place of God had to support faith and obedience. Flames and stakes with heretics, witches and other servants of the devil blazed across Europe. The ecclesiastical and secular authorities used them to get rid of inconvenient people, but especially they evoked fear and terror towards their power. Anybody could be accused. Torture easily forced confessions of such acts that human reason cannot believe. The former Kingdom of Hungary was no exception, although the witch-hunts here were organized later and did not reach the same dimensions as in Western Europe. In the region of present Slovakia, they tried, tortured, beheaded and burnt witches in Bratislava, Komárno, Šamorín, Trenčín, Trnava, Štítnik and other towns. The former free royal borough of Krupina in Slovakia holds the sad record for the number of trials, convictions and executions of victims. Witches were still burnt there in 1741 and inquisitors appointed by the magistrates in 1744 questioned a woman accused of witchcraft.
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At the very beginning I would like to make two remarks. Firstly, the paper is rather a case study than a theoretical or a typological approach to witchcraft. Secondly: I am deeply convinced that the witch trials at Szeged can only be understood properly if their discussion is placed into the context of the history of the town. Therefore in the first part of my paper I am going to deal with the urban development of Szeged.
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Magic is an independent phenomenon accompanying humanity in its development from the earliest times to the present, and it still has its special place in our present-day consumer society. In the earliest stages of human development, it was part of religious ceremonies, rituals and ideas, but also of the early foundations of science and knowledge of the surrounding world. However, we must sceptically state that the origin of magic is unclear. Various researchers associate magic with the oldest religious systems, in which faith in the existence of ambivalent forces changing various objects comes to the fore. Expert literature uses the Melanesian term mana for the higher transforming force. According to Vladimír Scheufler, magic is faith in an ambivalent power, which initiated individuals, that is magicians, can control with certain specific actions or words, either for good in the case of white magic or evil in the case of black magic. The actual basis of magic is faith in the possibility to influence the course of the world, but also people, animals and the spiritual world using supernatural forces. We can state that we find magic in essence to a larger or smaller extent in all the higher religious systems. For example, from the point of view of general religious studies, the celebration of Holy Mass and the Christian sacraments as well as prayer are magic acts. Magic often overlaps with psychotronic acts and there it is relatively frequent to change one into the other.
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For depicting one form of magic knowledge in the sixteenth century, I will use a case study to show how health, illness and healing were understood in the past, how people perceived their own bodies, and how they communicated bad conditions to others. The starting point of my presentation is a trial record from 1572, which I found in the Romanian State Archives in Cluj (Kolozsvár/Klausenburg). A woman brought the case to the court and accused her son-in-law, a barber, of poisoning his wife, the woman’s daughter. Analysing the witnesses’ depositions, I show that understanding the cause, nature and meaning of illness illustrates not only the medical pluralism of the past, but implies complex social rituals involving family and community as well.
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In scholarly literature incantations are defined as set verbal units or phrases expressing superstitions that according to popular beliefs were thought to have a real effect. Incantations are probably the oldest folkloric expressions. Their origin dates far back to the Pre-Christian period. One of the earliest illustrations of their practice can be found in Persian sources. Incantations stemmed from primordial conscience according to which word and action were identical and through them one could make one’s wishes come true. Incantations are much older than prayers. They formed the basis of magical healing, love magic, driving away storms, fires and evil powers; they were part of wishes, carols and other ritual verbal expressions. Incantations differ from prayers in that that one is trying to reach the result directly, while prayer has only a mediating function, representing a link between man and God, an appeal with which a man turns to God awaiting fulfilment of his supplication. The older types of prayers used some elements of incantations. For example prayers against fever, for a good harvest and so on, in which the older pattern was only formally adjusted to the Christian ideas. For example, the person saying an incantation formula in its introductory and final part would stress that he is acting in the name of God, and there were various insertions, such as not with my, but with the help of God and so on.
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The following study deals with magic as a topic of literature, of heroic poetry in particular; it will be a philological approach, which implies looking for artistic models as well as enquiring why scenes of magic were included at all. Magic commonly involving the underworld is quite deeply rooted in the ancient epic tradition, but for a Christian hero attempts to gain more than human power or knowledge by other means than prayer would hardly seem appropriate. Due to its demonisation magic could, however, be used to denigrate the enemy who by this charge was not only accused of associating with the devil, but also convicted of lack of courage and self-confidence. Examples taken mainly from literature in praise of the Habsburg emperors illustrate how classical models, Christian values and crusading propaganda set the frame for the shaping and development of magical scenes in neo-Latin epics and drama.
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Magical practices in the books of miracles represent an interesting research topic that has not received much attention in Czech historiography. The topic is closely related to problems of miraculous sites and religious pilgrimages. Using mainly the methods of historical anthropology, the paper focuses on the manifestations of magical practices connected with Baroque miracles and associated with Marian pilgrimage places of the Society of Jesus in the Czech Lands.
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Enthusiasm for science was widespread in the last decades of imperial Russia. So was the fascination with occultism, spirits of the departed and the supernatural in general. It was therefore not surprising that the sciences and the occult should meet in contested fields of scientific investigation and mystic experience.
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Interest in folk oral literature was a general European phenomenon in the period of Romanticism. The motifs of folk poetry penetrated into creative artistic writing in German, English, Polish and Czech literature. Romantic thinking in these literatures was based on the contrasts between nature and culture, emotion and reason, life and civilization, living and dead truths and laws. By returning to nature, Romanticism opposed Classical artificiality and a civilization based on rational consideration.
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Dňa 1. februára 1526, necelý polrok pred bitkou pri Moháči, napísal Jakob Piso, sedmohradský humanista a vychovávateľ na budínskom dvore (zomrel 1527), list svojmu starému priateľovi z čias spoločných štúdií v Taliansku, Erazmovi Rotterdamskému. V srdečnom liste Piso opisuje rozhovor s vratislavským biskupom Jánom IV. Thurzom a jeho bratom Stanislavom, biskupom v Olomouci, ku ktorému došlo niekoľko rokov predtým, počas návštevy oboch bratov na Budínskom hrade: „Pred ôsmimi rokmi, keď som ešte býval v kráľovskom paláci, prišli ma raz obaja navštíviť, ako je zvykom medzi učencami. Na stole ležalo zopár tvojich kníh (už neviem, ktoré to boli). A kým v nich listovali a podrobnejšie si ich pozerali, odrazu sa obaja súčasne spýtali, aký názor mám na Erazma. Ich otázky boli ešte naliehavejšie, keď zistili, že som s tebou kedysi strávil veľa času. O tom som im nielen porozprával, ale ukázal som im aj list, ktorý si mi raz poslal zo Sieny do Ríma a ktorý uchovávam ako zlatý klenot. Ten obaja veľadôstojní biskupi nielenže láskali svojimi rukami, ale dokonca aj bozkami, a stále znova ho s najväčšou horlivosťou čítali. Potom už vôbec nebolo ťažké prehovoriť ich, aby sa s tebou pustili do výmeny korešpondencie, čo po nie príliš dlhom čase aj urobili – a to takým veľkorysým spôsobom, aký by som sa im nikdy neopovážil pripisovať, lebo na teba pamätali nielen listami ale aj najrozmanitejšími darmi.“
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Pre rod Thurzovcov, ktorý je mimoriadne bohatý na výnimočných ľudí, je charakteristickou vlastnosťou ekonomický talent. Vďaka nemu sa rod vyšvihol a celkom netradičnou cestou – dočasným opustením šľachtického stavu a prechodom k meštianstvu a potom opäť návratom do šľachtického stavu, ale už do aristokracie – sa dostal na najvyššie posty a v niekoľkých generáciách sa podieľal na politickej a hospodárskej správe krajiny. Okrem toho desať členov rodu a jedna žena boli županmi v stoliciach Pest-Pilišskej, Nitrianskej, Trenčianskej, Oravskej, Šarišskej a Spišskej. Okrem výkonu vysokých štátnických funkcií však spravovali aj svoje súkromné majetky a panstvá, od prosperovania ktorých závisela aj ich vlastná prosperita. V príspevku sa zameriame na panstvá a hospodárenie predposledných a posledných príslušníkov thurzovského rodu, ktorí žili a spravovali svoje majetky v prvej tretine 17. storočia, najmä na palatínov Juraja a Stanislava Thurzu a ich dedičov.
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Obdobie 16. a 17. storočia vnieslo do uhorskej spoločnosti nové impulzy v politickej, duchovnej, ale aj kultúrnej rovine. Medzi ne patrila aj sociálna disciplinizácia, ktorá spolu s centralizáciou a inštitucionalizáciou spoločenských štruktúr viedla k formovaniu absolutistického štátu. Jej duchovnými nositeľmi boli elity krajín, vďaka ktorým môžeme hovoriť o tzv. vertikálnej sociálnej disciplinizácii, ale ako je nižšie uvedené, nešlo len o jednosmerné presadzovanie záujmov zhora nadol.
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