In 1935, the British scholar Eliza M. Butler published The Tyranny of Greece Over Germany, in which she explored the appeal of Greek art and poetry to modern German writers. She argued that Hellenism had exerted a baleful influence on German literature and culture, and that Germans were especially—even dangerously—susceptible to the power of ideas. In her view, the most dangerous Hellenic concept to German culture and society was the daimon, which had reached Germany via the (...) work of Winckelmann. Butler's thesis and methods may be problematic, as some reviewers of Tyranny pointed out, but her work is noteworthy as the product of a scholar who had lived in Germany and was a witness to history, familiar with German language, literature, and culture, writing on Germany during difficult times. As a British scholar who began studying German just before World War I and ended her career after World War II, Butler had an ambivalent relationship with Germany and Germans. But in addition to political factors, she was also influenced by her family, her educational and research experiences in Germany, and her preference for 18th- and 19th-century over 20th-century Germans. Moreover, her perception of Germans and Germanness was consistently posed against her perception of England and Englishness, and she defined the two cultural identities in terms of their relation to each other. Writing Tyranny as the National Socialists came to power in Germany, Butler judged Germans and their relationship to the daimon harshly. In 1956, Butler reconsidered the daimonic in a study of Byron and Goethe, and in this work it received a more sympathetic and nuanced analysis. A comparison of these two works is useful for understanding the evolution of Butler's thought in the 20-year interval between their publication. (shrink)

An American essayist, poet, and popular philosopher, Ralph Waldo Emerson (1803–82) began his career as a Unitarian minister in Boston, but achieved worldwide fame as a lecturer and the author of such essays as “Self-Reliance,” “History,” “The Over-Soul,” and “Fate.” Drawing on English and German Romanticism, Neoplatonism, Kantianism, and Hinduism, Emerson developed a metaphysics of process, an epistemology of moods, and an “existentialist” ethics of self-improvement. He influenced generations of Americans, from his friend Henry David Thoreau to John (...) Dewey, and in Europe, Friedrich Nietzsche, who takes up such Emersonian themes as power, fate, the uses of poetry and history, and the critique of Christianity. (shrink)

Philologus, founded in 1846, is one of the oldest and most respected periodicals in the field of Classics. It publishes articles on Greek and Latin literature, historiography, philosophy, history of religion, linguistics, reception, and the history of scholarship. The journal aims to contribute to our understanding of Greco-Roman culture and its lasting influence on European civilization. The journal Philologus, conceived as a forum for discussion among different methodological approaches to the study of ancient texts and their reception, publishes original scholarly (...) contributions with a strong international focus. Publications languages are: German, English, Italian, French. As of 2014 the publication of supplementary volumes will be resumed. The series Philologus. Supplemente / Philologus. Supplementary Volumes will publish monographs and edited volumes pertaining to all aspects of the study of ancient literature and its reception, with a special focus on topics concerning literary theory, philosophy and the history of scholarship from an interdisciplinary perspective. (shrink)

One of many writers inspired by Laurence Sterne's Tristram Shandy, the German novelist Jean Paul Richter coined the term 'Shandean humour' in his work of aesthetic theory. The essays in this volume investigate how Sterne's humour functions, the reasons for its enduring appeal, and what role it played in identity-construction and in the representation of melancholy. In tracing its hitherto under-recognised impact both on literary writers, such as Jean Paul and Herman Melville, and on philosophers, including Hegel and Marx, (...) the collection reveals that Shandean humour is a Grenzgänger - a point of commerce not only between Anglophone and German discourses, but also between literature and philosophy.Klaus Vieweg is Professor of Philosophy at the Friedrich Schiller University of Jena; James Vigus is postdoctoral research fellow at the Department of English and American Studies, Ludwig Maximilian University of Munich; Kathleen M. Wheeler is Reader in English Literature at the University of Cambridge. (shrink)

Cognitive approaches to early medieval texts have tended to focus on the mind in isolation. By examining the interplay between mental and physical acts deployed in Old English poetry and prose, this study identifies new patterns and offers new perspectives. In these texts, the performance of right or wrong action is not linked to natural inclination dictated by birth; it is the fruit of right or wrong thinking. The mind consciously directed and controlled is open to external (...) class='Hi'>influences, both human and diabolical. This struggle to produce right thought and action reflects an emerging democratization of heroism that crosses societal and gender boundaries, becoming intertwined with socio-political, soteriological, and cultural meaning. In a study of influential prose texts, including the Alfredian translations and the sermons of Ælfric, alongside close readings of three poems from different genres – The Seafarer, The Battle of Maldon, and Juliana –, Ponirakis demonstrates how early medieval authors create patterns of interaction between the mental and the physical. These provide hidden keys to meaning which, once found, unlock new readings of much studied texts. In addition, these patterns of balance, distribution, and opposition, reveal a startling similarity of approach across genre and form, taking the discussion of the early medieval conception of the mind, soul, and emotion, not to mention conventional generic divisions, onto new ground. (shrink)

In this groundbreaking book, Andrea R. English challenges common assumptions by arguing that discontinuous experiences, such as uncertainty and struggle, are essential to the learning process. To make this argument, Dr. English draws from the works of two seminal thinkers in philosophy of education - nineteenth-century German philosopher J. F. Herbart and American Pragmatist John Dewey. English's analysis considers Herbart's influence on Dewey, inverting the accepted interpretation of Dewey's thought as a dramatic break from modern European (...) understandings of education. (shrink)

In Beyond Enchantment, Mark Kipperman attempts to define the dialectic in philosophical idealism between the actively creative mind and the horizon of the world. Through an analysis of the texts of Kant, Fichte, and Schelling and then an examination of works by Coleridge, Shelley, and Byron, he shows that this dialectic operates not only explicitly in philosophical texts but also implicitly in the structure of Romantic long poems.

Objectives: To identify ethical attitudes about involuntary admission (known in Great Britain as formal admission) in mental health professionals and lay-people in England and Germany, especially looking at possible differences between Mental Health Professionals who are directly involved in the involuntary admission process and those who are not.Method: Three scenarios of potentially certifiable patients (known in Great Britain as sectionable patients) were presented to identify attitudes. A questionnaire asked about attitudes towards involuntary admission as well as treatment. A questionnaire analysis (...) was then performed.Results: There were similar attitudes towards involuntary admission between laypeople and mental health professionals involved in the involuntary admission process with the exception of professionals not actively involved in the involuntary admission process. Neither personal or professional experience with mental illness nor the different legal frameworks between Germany and England influenced attitudes much. Support for involuntary admission broadly increased with age.Conclusions: Psychiatrists and other mental health workers are in tune with society with regards to attitudes to involuntary admission. People involved with mentally ill patients but not in the involuntary admission process have negative attitudes towards involuntary admission. This may influence Mental Health Tribunals suggested in the new draft Mental Health Bill (2002) for England and Wales, because these Tribunals will potentially lack any involvement of professionals involved in the involuntary admission process. (shrink)

This 1935 book studies the powerful influence exercised by Ancient Greek culture on German writers from the eighteenth century onwards.

A central and integral feature of Mill's version of Utilitarianism is the necessity for moral agents to empathize with others, for without such empathy one has little or no motivation to pursue the general good. Mill believed that Benthamite Utilitarianism failed to provide a sufficient mechanism to induce would-be moral agents to empathize with others. Mill located the requisite mechanism when reading English Romantic poetry and theory: in particular, Mill believed that to empathize completely with others requires a (...) special kind of imagination. I argue that the theory of imagination adopted by Mill was essentially Wordsworthian. The importance of this conception of imagination has far reaching effects in Mill's thought: for example, Mill's infamous proof of the principle of utility is plausible only when considered in the context of the Mill's Romantic theory of imagination. ;Mill's initiation into aesthetics occurred in the late 1820s and early 1830s when Mill was also first exposed to Continental, and particularly to French, sociologists, especially to Saint-Simon and Auguste Comte. I investigate the nature and extent of their influence on Mill. Interestingly, there are some important parallels between this group and the English Romantics. Though widely divergent in political theory, all were, in some sense, conservatives and elitists. Both Comte and Coleridge, for example, thought that society ought to be run by a clerisy constituted primarily by the intellectual elite of society. This posed a serious problem for Mill both as an empiricist and as a liberal. Indeed, some have argued that, at least for some periods of his life, Mill abandoned both his empiricist heritage and his liberalism. I examine these issues in detail arguing that, in typical fashion for Mill, he attempted an amalgam of these various doctrines. In the final analysis, however, Mill remained firmly committed both to empiricism--and the reductionist and mechanistic view it implied--as well as to liberalism, though it is a liberalism with definite elitist strains within it. (shrink)

This article examines the influence of the Persian mystic poet Hafi z on western poets. Interest in Hafiz started in England in the eighteenth century with the translations of Sir William Jones. In the nineteenth century, the German translation of Baron von HammerPurgstall inspired Goethe to create his masterpiece Westöstliche Divan (West-Eastern Divan). The poetry of Hafiz evoked such passion in Goethe that he referred to him as ‘Saint Hafiz’ and ‘Celestial Friend’. Inspired by Westöstliche Divan, a number (...) of German poets including Rückert and Platen composed volumes of poetry on the model of ghazal, the popular poetic form perfected by Hafi z in Persian literature. Prominent among the German thinkers influenced and fascinated by Hafiz was Friedrich Nietzsche who repeatedly mentioned him in his works. The influence of Hafiz stretched to America in 1838 when Ralph Waldo Emerson read Goethe’s West-Eastern Divan. In Hafiz, Emerson found a man who derived pleasure in the very elements which others found mean. Under the influence of Hafiz’s Saki-nameh or the Book of Wine, he created his finest poem Bacchus which, according to Harold Bloom, set the terms for the dialectic of American poetry. (shrink)

This examination considers the influence of the seventeenth century Cambridge Platonist Cudworth upon the thought of the late eighteenth century German thinker Herder. It focuses upon Herder's use of Cudworth's philosophy to create a revised version of Spinoza's metaphysics. Both Cudworth and Herder were concerned with the problem of determinism. Cudworth outlined a number of difficulties relating to this problem in the thought of Spinoza and proposed amendments, particularly the introduction of the middle principle of plastik, which would mediate (...) between the Ideas of transcendent reason and mechanical materialism. We find these amendments to Spinoza's philosophy also employed in Herder's contribution to the Pantheism Controversy, in which he too offers a revised Spinozism and introduces his own middle principle of Kraft. This demonstrates an important but under-explored English contribution to a key development in German intellectual history. The Pantheism Controversy was an epoch-making event, helping to bring an end to the German Enlightenment and to inaugurate the Romantic movement. Herder's version of Spinoza's thought revived the philosopher's fortunes, and Herder's notion of Kraft became central to Romantic aesthetics. Finally, Herder's use of Cudworth demonstrates the important but overlooked source of Platonic realism in German Romantic thought. (shrink)

This essay, which won the Prince Consort Prize for 1950, treats of the revolutionary change in historical writing that followed the entry into England, early in the nineteenth century, of the ideas of Vico and of the German historical school. Chiefly through Coleridge's influence, eighteenth-century rationalist suppositions gave place in certain men to a fundamentally opposed, 'Romantic' philosophy, and so to a new kind of History. Mr. Forbes is particularly concerned with the part played in this revolution by the (...) liberal Anglicans: Thomas Arnold, Headmaster of Rugby and Regius Professsor of Modern History at Oxford; Richard Whitely, Professor of Political Economy at Oxford and Archbishop of Dublin; Julius Charles Hare, disciple of Coleridge and translator (with Thirlwall) of Niebuhr's History of Rome; Connop Thirlwall, Bishop of St David's and author of the History of Greece; Henry Hart Milman, Professor of Poetry and Oxford and Dean of St Paul's; Arthur Penrhyn Stanley, pupil and biographer of Thomas Arnold, and Dean of Westminster. They have elsewhere been studied in the compartments of 'classical' and 'ecclesiastical' history. But it is fundamental to their outlook on Church and State that for them no such compartments existed, and their idea of History as a whole has hitherto lacked an English historian. This essay does much more than clarify technical problems in one of the various ideas of History embraced in Professor Toynbee's system. Mr. Forbes addresses his book to all students of nineteenth-century thought. (shrink)

Friedrich Nietzsche—one of the most read and discussed philosophers of all time—is frequently regarded as a quintessentially German philosopher, yet one who had strong anti-German tendencies and late in his development turned increasingly pro-French. However, his relation to British-American thinking and culture has been largely ignored, although its focus on progress, rationality, empiricism, and science constituted a major tradition during the nineteenth century. This work explores Nietzsche's explicit and implicit relation to this tradition, including utilitarianism, Darwinism, Anglo-American scholarly (...) and scientific work, and culture in general. Based on extensive research in Nietzsche's library and unpublished material in the Goethe-Schiller Archive in Weimar, Germany, historian of science Thomas H. Brobjer demonstrates conclusively that Nietzsche was much more involved with and influenced by "English" philosophy than has previously been realized. His study reveals that Nietzsche passed through two periods of distinctly pro-British sentiment. By examining hundreds of unpublished book-bills, Brobjer is able to reconstruct Nietzsche's possession, and time of acquisition, of British and American books. Tables at the end present detailed chronological and alphabetical listings of Nietzsche's extensive reading of British-American texts. With thorough and detailed discussions of Nietzsche's comments on and reading of English and American works and themes, Brobjer uncovers a different Nietzsche from the high-strung iconoclastic philosopher usually emphasized, providing many new insights into how Nietzsche thought and worked. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Baumgarten's Aesthetics: Historical and Philosophical Perspectives ed. by J. Colin McQuillanEmine Hande TunaJ. Colin McQuillan, editor. Baumgarten's Aesthetics: Historical and Philosophical Perspectives. Lanham, MD: Rowman & Littlefield, 2021. Pp. viii + 364. Hardcover, $130.00.Contemporary philosophers have often overlooked the originality and impact of Alexander Gottlieb Baumgarten's views on aesthetics, and his contribution to the field is often reduced to his introduction of the term 'aesthetics' into the philosophical (...) lexicon. By illuminating the seminal character of Baumgarten's aesthetics and its enduring significance, J. Colin McQuillan's collection of twelve essays endeavors to rectify this neglect, particularly within the anglophone philosophical community. The collection aims to make recent scholarship on Baumgarten's aesthetics more accessible, with translated works from German scholars and their English counterparts presented in a single volume to entice anglophone readers. It stands as the first collection of essays devoted to Baumgarten's aesthetics to be published in English. Through the essays contained in this volume, readers are offered a comprehensive overview of Baumgarten's aesthetic theory and its progression as well as a deeper understanding of his substantial and influential contributions to the field.The collection begins with a comprehensive introduction by McQuillan, which provides insightful analysis of the reasons behind Baumgarten's neglected status and a concise biography of the philosopher. McQuillan lucidly summarizes Baumgarten's goals for his new science of aesthetics, the extent to which he was able to accomplish these goals, and what remained unfinished. McQuillan highlights Baumgarten's view that his aesthetics was not just a theoretical exercise, but rather had practical implications, such as the potential to enhance poetry, rhetoric, and other arts, and more generally all sensible cognition.The opening two essays of the collection offer dual perspectives on Baumgarten's aesthetics, one exploring the connection of his theories to the pursuit of establishing art as the presentation or representation of the absolute and the other presenting his aesthetics as modeled on the "art of invention" (ars inveniendi). Ursula Franke's essay contextualizes [End Page 711] Baumgarten's ideas within the historical framework and demonstrates his impact on the development of German idealist aesthetics, but it also serves as a valuable guide for further research on Baumgarten by providing an overview of contemporary research and avenues for engagement with his work. In the second essay, Stefanie Buchenau offers an insightful examination of the relationship between Baumgarten and Cicero, illuminating how the former crafted aesthetics as a new method of invention.The third and fourth essays of the collection have a narrower focus. In his analysis, Matthew McAndrew, following George Friedrich Meier, posits that Baumgarten, despite seemingly presenting two conflicting definitions of beauty—one attributing beauty to the object of cognition, and the other to the cognition itself—only held the former definition. Departing from previous interpretations that attempted to reconcile both definitions, McAndrew rejects the definition of beauty as the perfection of sensible cognition. Angelica Nuzzo argues that Baumgarten had a pluralistic understanding of truth and distinguished between aesthetic truth and logical truth. She examines Baumgarten's conception of aesthetic truth and contends that it is imperative to comprehend how poetry embodies and incorporates aesthetic truth. According to Nuzzo, Baumgarten believed that aesthetic truth is embodied.In the fifth essay, Simon Grote delves into the theological sources of Baumgarten's aesthetics. Grote claims that Baumgarten's definition of aesthetics was influenced by the definition of aisthēsis put forth by Halle Pietists. Indeed, he claims that seeing this connection between the Pietists and Baumgarten is vital to fully grasp the ethical dimensions of Baumgarten's early aesthetic theory. Like many Halle Pietists, Baumgarten was advancing a conception of moral education as involving the improvement of the human affects through the proper use of the sensible faculties. In the following essay, McQuillan examines the aspects of Baumgarten's aesthetics that set him apart from his rationalist predecessor Christian Wolff. Challenging the orthodox view that portrays Baumgarten as a Wolffian rationalist, McQuillan argues that Baumgarten limited the application of Wolff's mathematical method, circumscribed the scope of logic, and distinguished between sensible and intellectual perfection, separating what Wolff aimed to unite. In his contribution, Alessandro... (shrink)

The article examines the developments that made the legend of an Asian migration into Europe part of mainstream historiography during the eighteenth century. It was believed that the Norse god Odin was in fact a historical person, who had migrated from Asia to with the north of Europe with his tribe. The significance of this legend to how medieval poetry was received and debated in England has received little attention. The study falls into three sections. The first will trace (...) the significance of the Odin migration legend in discovering Germanic cultural origins. The second section examines the impact of the legend on philological studies, primarily in establishing a new category: the Gothic (i.e. Teutonic/germanic) poetic tradition. The final section will focus on the debate between two of the most important eighteenth-century pioneers of vernacular poetic tradition: Thomas Percy and Thomas Warton. Their discussion over whether the Asian foundation of Germanic (and thereby English) tradition had paved the way for later Arabian influences is instructive, as it shows how Eastern “others” were negotiated in the discovery of cultural and national roots. (shrink)

Scheherazade Or the Future of the English Novel John Carruthers Originally published in 1928 "A brilliant essay…" Daily Herald A survey of contemporary fiction in England and America lends to the conclusion that the literary and scientific influences of the last fifty years have combined to make the novel of today predominantly analytic. The author argues that it has therefore gained in psychological subtlety, but lost its form and how this may be regained is put forward in the (...) conclusion. 90pp Thamyris Or Is There a Future for Poetry? R C Trevelyan Originally published in 1925 "Learned, sensible and very well-written." New Statesman This volume examines the possibilities of development for modern poetry. 90pp Saxo Grammaticus First Aid for the Best-Seller Ernest Weekley Originally published in 1930 "A very shocking collection of vile phrases from contemporary writers." Daily News Authored by the philologist Ernest Weekley, this volume represents the original emergency grammar manual for time-pressed best-selling writers. 88pp Deucalion Or the Future of Literary Criticism Geoffrey West Originally published in 1930 This book discusses the true function of criticism and asks how modern criticism is performing it. 86pp. (shrink)

Many mawlids (mawlid al-nabī) have been written as a reflection of the love for the prophet Muhammad. Süleymān Çelebi’s (d. 825/1422) Wasila al-nacāt, has been seen as the founding work in Turkish literature in this category. The effect of Wasila al-nacāt has continued for centuries, and inspired many other mawlids. One of them is Enverī Erzincānī’s work named Mawlūd al-sharīf (Sumbul al-gulzār al-kalām al-kadīm). In literature tradition, mawlids are written in masnawī in ​​verse form, Mawlūd al-sharīf was written in style. (...) ode. In this respect, the work can be seen as an exception between the other ones. Another remarkable aspect of the work is the similarity between the two stories in Nasibī al-mawlid which is estimated to be written in XV. or XVI. century. Until now, no academic work has been done about Mawlūd al-sharīf. The sources that provide information about Mawlūd al-sharīf report about, two copies, one in Çorum Hasanpasha Manuscript Library (Çorum Hasanpaşa Yazma Eserler Kütüphanesi) and the other in Kastamonu Manuscript Library (Kastamonu Yazma Eserler Kütüphanesi). Research showed that the copy in Kastamonu was in fact another copy of Wasila al-nacāt another copy of Mawlūd al-sharīf was also found in the Çorum Hasanpasha Manuscript Library (Çorum Hasanpaşa Yazma Eserler Kütüphanesi). The number of couplets of Mawlūd al-sharīf has increased to 202 with the finding of the second copy. About the author of the work that is approximatly written in the XVII. or XVIII. century no information could be found. This study, introduces the Mawlūd al-sharīf and its authors, compares it with Wasila al-nacāt and presents an critical analysis of the text.Summary: The term mawlid means birth, birth time and place of birth. It was used to describe works such as the birth of the Prophet, miracles and the death of the Prophet. Next to these there also many mawlids about the lifes of Fatīma the daughter of the Prophet and her husband Alī, and few about the lifes of a spiritual guide. The first examples of this type seen in Arabic literature are Ibn Dihya al-Kalbī (d. 633/1235), Muhammad al-Azafī (d. 633/1236) and Cafar b. Hasan al-Barzancī (d. 1177/1764); Muhammad b. Masūd el-Kāzarūnī (d. 758/1356) and Sūzanī (d. 569/1173). The celebrations related to mawlid have turned into ceremonial form in the era of the Fatimies. The Fatimies held, Mawlid-al-Alī, Mawlid al-Hasan, Mawlid al-Husayin and Mawlid al-Fatīma ceremonies next to the Prophet’s. The first mawlid ceremony in the form of today was seen in the time of Muzaffar al-Dīn Gokboru (d. 630/1233).Different ideas have been put forward about the first mawlid text in Turkish literature, but Süleymān Çelebi’s Wasila al-nacat has been accepted as a pioneer work in the recognition and love of this kind. Many mawlids were written with the influence of Wasila al-nacat. The likeness of the content and the motifs of the majority of mawlids to Wasila al-nacat is interpreted as a strong sign indicating its importance in this genre. The translation of Wasila al-nacat into Arabic, Circassian, Greek, Kurdish, Tatar, Sawamish, English, German, Albanian, Bosnian... languages ​​should be considered as a factor that exposes its breadth.It is estimated that around 200 Turkish mawlids have been written, but this number is increasing with new studies. One of these mawlids is the work of Enverî Erzincānī called Mawlūd al-sharīf Ethem Erkoç and Mehmet Fatih Köksal are the researchers who have been aware of the existence of this work for the first time. Both researchers mention that the work has 142 couplets and the only copy is that in the Çorum Hasanpasha Writing Works Library (Çorum Hasanpaşa Yazma Eserler Kütüphanesi). In his work called Mawlid-nāma Köksal states that there is a second copy of the work, but the copy of Kastamonu, which is known as the second copy, is actually a copy of Wasila al-nacat. In the present study, another more bulky version of Mawlūd al-sharīf was recorded in Çorum Hasanpasha Manuscript Library (Çorum Hasanpaşa Yazma Eserler Kütüphanesi). In the catalogs of the National Library (Milli Kütüphane) and Çorum Hasanpasha Manuscript Library (Çorum Hasanpaşa Yazma Eserler Kütüphanesi), the mawlid is indicated as Persian; the reason fort his mistake might be, the fact that the first twelve of the text is Persian.Although there were many poets who used the pseudonym Enverī there is no poet in Turkish literature, who was from Erzincan and wrote a mawlid with the same pseudonym. It was understood that the poet was a sayyid.In five places the author’s name or pseudonym is mentioned. His work shows that he is from Erzincān and that he has a mawlid. As a mawlid poet Enverī, adopted a quite ambitious style. He praises himself for writing in Persian, being the best Persian speaker in this area, and boasted his pure character and wise poetry.In the headlines of the copies the work is called Mawlūd al-sharīf / Sunbul al-gulzār al-kalām al-kadīm. Therefore, it would be more appropriate to consider the work as a double name sage. The copies do not include a record of the copyright date of the work. According to the second copy, which is shorter and which has the impression that it is incomplete, the work was copied in 1249/1833. It can be said that the Mawlid was written in the XVII. or XVIII. century because of its language and style.In the mawlid tradition of writing mawlid, generally masnawī form was preferred. Rarely some mawlids were conposed in verse styles. One of these works, which are two for now, is the one in which Çizmeci-zāde Vehbī wrote the couplets of Wasila al-nacat in sixth verse form. The other one is the Mawlūd al-sharīf of Enverī Erzincān. Mawlūd al-sharīf was written entirely in the form of an ode, except of two stories with 48 couplets must have been added later. The work with 202 couplet was separated from Wasila al-nacat and other mawlids in terms of starting with a Persian tawhid and using the style of an ode. Because of the small number of citations, the subjects described in Wasila al-nacat have not been contacted or have been summarized. Mawlūd al-sharīf is one of the shortest ones. Because of the small number of couplets of Mawlūd al-sharīf, the subjects described in detail in Wasila al-nacat are either not mentioned or only summarized. The work, consists of two major sections: The birth of the Prophet and the miracle of miraj. The remarkable feature of Mawlūd al-sharīf is that the two stories told are identical to the stories in Nasībī Mawlid (XV. or XVI. century). The first story tells how, a Jewish couple living in Baghdad became Muslims because of their respect for the mawlid ceremony. The second story tells about, a young named Alī who organized a mawlid ceremony with little money left from his mother and therefore died with faith. Surprisingly, this similarity is seen in the content and narrative forms of the stories in both texts. The fact that the comparative stories are almost the same makes on think of the possibilities of imitating, quoting or saving rather than an impression of the author by the previous text. Taking into account the chronological time, it seems more likely to accept the quotations in the Mavlūd al-sharīf as duplicating. Writing the stories in Mawlūd al-sharīf after the main chapters and the line differences in the rulers reinforce the impression that the stories are added later. (shrink)

The Tractatus Logico-Philosophicus first appeared in 1921 and was the only philosophical work that Ludwig Wittgenstein published during his lifetime. Written in short, carefully numbered paragraphs of extreme compression and brilliance, it immediately convinced many of its readers and captured the imagination of all. Its chief influence, at first, was on the Logical Positivists of the 1920s and 1930s, but many other philosophers were stimulated by its philosophy of language, finding attractive, even if ultimately unsatisfactory, its view that propositions were (...) pictures of reality. Perhaps most of all, its own author, after his return to philosophy in the late 1920s, was fascinated by its vision of an inexpressible, crystalline world of logical relationships. C.K. Ogden's translation of the Tractatus Logico-Philosophicus has a unique provenance. As revealed in Letters of C.K. Ogden and in correspondence in The Times Literary Supplement , Wittgenstein, Ramsey and Moore all worked with Ogden on the translation, which had Wittgenstein's complete approval. The very name Tractatus Logico-Philosophicus was of Ogden's devising; and there is very strong feeling among philosophers that, among the differing translations of this work, Ogden's is the definitive text - and Wittgenstein's version of the English equivalent of his Logisch-Philosophische Abhandlung. (shrink)

The German-Jewish writer and poetess, Rose Ausländer, who came from Chernivtsi, capital of Bukovina, one of the former provinces of the Hapsburg Empire, is one of the most highly acclaimed lyric poets to have written in German in the 20th century. Throughout her whole life she was an adherent of the philosophy of Spinoza, first becoming acquainted with it in the so-called “ethics seminar” of the secondary-school teacher Friedrich Kettner. In the wake of the First World War the (...) youth of Chernivtsi were in need of new sources of intellectual stimulation, so he set out to introduce them to the philosophy of Spinoza, as well as to that of Constantin Brunner, a contemporary German philosopher influenced by him. Rose Ausländer remained a follower of Spinoza right up to the end of her life. This is confirmed by her two very different poems of the same name, “Spinoza”—the first composed before 1939, the second in 1979—as well as by her many explorations of topics drawn from his ethics, ranging from her very first printed poem, “Amor Dei,” up to her lyrics written in old age, in the 1970s and 1980s. In this short paper I will attempt to chart the course of, and analyze, her interest in Spinoza's philosophical system and life. (shrink)

The purpose of this anthology is to bring together in one volume some of the texts published in the series "Werkprofile", which focus on Kant’s relationship to his philosophical contemporaries and predecessors, and to make them accessible to a wider audience in English. In doing so, the volume is aimed at those who have an interest in better understanding the premises of Kant's philosophy, its historical context, and the development of many of Kant’s fundamental ideas. As it is often (...) hard to glean philosophical motivation directly from reading Kant’s texts, understanding Kant’s commitment to answering certain questions and his silence on others, requires a historical approach. This broader purview will also be helpful for grasping deeper systematic questions at work throughout Kant’s philosophy. The anthology thus aims at inviting a more wide-angled view of Kant’s philosophy by focusing on overlooked references and historical figures. Scholarship on these references is still at an early stage, even though important steps have been taken in this direction in recent years. The aim of our volume is to build on this development and to supplement and expand the content of existing research. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:164 BOOK REVIEWS "was presented with wine in the name of the whole University." That evening, one of the feasters recalled that this was the man who had written the foremost theological defense of the Royal Supremacy: the following morning, when Gardiner asked for vessels and vestments to say Mass before proceeding on his way, they were refused him, as to an excommunicate or a schismatic. This incident is (...) significant for a number of reasons: it shows that, whatever anyone else might have thought, Gardiner certainly thought he was a Catholic. The ambiguity of that label, and how far exactly it extended, is also quite evident. Some explanation of the difficulty and some consistency of usage in the text of the biography would have been welcome. The text itself appears to have a number of editorial flaws: p. 201 begins in the middle of a paragraph, and the opening lines are omitted. In the second paragraph of p. 176, numbers are transposed so that what is printed as 1534 should read 1543 (in the context, a significant difference). The book is, on the whole, a contribution to scholarship that is long overdue. That a man who was so powerful (not to say feared) during his own lifetime should wallow in oblivion is confusing. Redworth 's biography, for all its incompleteness, is of great value in piecing together the life of this leader, both political and ecclesiastical, who sought to fashion the emerging English Church and nation into a recognizably Catholic form. Dominican House of Studie$ Washington, D.C. W. BECKET SOULE, 0.P. Art and the Word of God (Arte e la Parola di Dio): A Study of Angelico Rinaldo Zarlenga, O.P. Edited by VINCENT I. ZARLENGA, O.P. (text in English and Italian). River Forest, Illinois: Fra Angelico Art Foundation, 1990. Pp. xiv + 109. The religious order of the Dominicans (Order of Preachers) was founded in the thirteenth century by St. Dominic with the specific purpose of preaching the Gospel or " ministry of the Word." With the Franciscan Order it shared in the creative, artistic impulse that produced the medieval cathedrals. It is often said that the great Summa Theologiae of St. Thomas Aquinas, for all its intellectual rigor, is also a work of art comparable to the gothic masterpiece of Chartres cathedral. Dominicans and Franciscans thought that the Gospel should find expression not only in words, but in poetry, music, architecture, and BOOK REVIEWS 165 the plastic arts. Among the artists who were members of the Dominican Order are the recently beatified Fra Angelico (BL Giovanni da Fiesole ), Bartolommeo della Porta, an important influence on Raphael and other High Renaissance painters, Juan Mayno the gifted Spanish contemporary of El Greco, Pere Couturier, the advocate of modern church art and friend of Matisse, and the American sculptor, Thomas McGlynn. Carrying on this Dominican tradition, Angelico Rinaldo Zarlenga (1919-1986), a native of Italy, worked in the United States from 1949 until his death. The present work, edited by his brother Vincent, also a member of the Order, makes available a chronological catalogue of his paintings, sculptures, and designs in glass, with many illustrations in full color, along with a biography and critical appreciations by others, including Cardinals Joseph Bernadin and Mario Luigi Ciappi. It is an important contribution to the history of Catholic religious art in the United States. The noted German theologian Hans Urs von Balthasar built his whole theology not on the goodness and truth of God, but on His beauty, or in biblical terms, God's "glory." According to St. Thomas Aquinas, " beauty " is the " radiance of truth," that is, it is truth as truth is related well to our knowing powers. Like the fit between the key and the lock, beauty is the fit between known and the knower. That is why a landscape on a cloudy day looks dull and uninteresting, but when the sun comes out it appears strikingly beautiful. The sun's illumination has made the dim objects vividly visible, radiant to our eyes. This is what the artist does for us. He does not clothe the facts of reality with an adventitious beauty, but he illumines those facts so that... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Author, Art, and the Market: Rereading the History of AestheticsChristopher McClintickThe Author, Art, and the Market: Rereading the History of Aesthetics, by Martha Woodmansee; 200 pp. New York: Columbia University Press, 1994, $29.50.Martha Woodmansee’s book The Author, Art, and the Market: Rereading the History of Aesthetics deftly employs a historical, materialist focus to trace the growth of the middle-class in eighteenth-century Germany and to analyze its startling, (...) significant effects on literary aesthetics and the construction of canon, genre, and treatment of gender. The first five chapters are devoted, essentially, to an outline of the development of German aesthetics and the concluding chapter to the English reception of Kant. Woodmansee’s study offers much insight into the period and helps greatly to demonstrate “how a cultural formation that evolved as recently as ‘art’ could have entrenched itself so thoroughly that we imagine it always to have existed” (p. 8).Woodmansee’s central contention is that populist theories of aesthetics in Germany and England, which in many ways anticipated important elements of materialist or cultural studies emphases, were muted by canonized writers of the eighteenth century like Schiller, Wordsworth, and Coleridge. These writers propagated instead the Kantian notion of art as a realm separate from other human activities and the distinction between high and low art forms. The first three chapters are particularly strong and provide the historical and methodological underpinning for Woodmansee’s rereading of the history of German aesthetics. Chapter One begins with a discussion of the little-studied German writer Karl Philipp Moritz who, she says, “gave the first unequivocal and systematic expression to what I have called our modern conception of the arts” [End Page 176] (p. 11). Woodmansee points particularly to the fact that Moritz champions the notion of art as having an intrinsic value, an idea that five years later, in Kant’s Critique of Judgment, “came to fruition” (p. 12). In Chapter Two, “Genius and Copyright,” Woodmansee lucidly discusses texts such as Lessing’s essay “Leben und leben lassen,” clarifying the tensions regarding “the emergence in the eighteenth century of writers who sought to earn their livelihood from the sale of their writing to the new and rapidly expanding reading public” (p. 36). The survey includes Herder, Wieland, Fichte, and Goethe, and reveals how these writers’ concerns about the often exploitive relationship of authors and publishers, the growth of a middle-class readership, and the integration of literature into the general economy, greatly contributed to the establishment of the author as the main focus of any critical undertaking.It is Schiller, however, as the archinterpreter and proponent of Kantian aesthetics who is singled out for a particularly thorough rereading. In Chapter Three, Woodmansee writes that Schiller does not represent the kind of political liberality he is purported to in works like On the Aesthetic Education of Man (1793) but instead, “at a historical moment when so much discursive activity was being carried on in the name of the people, sought to write them out of his model of poetry” (p. 75). Schiller’s relationship to the middle-class market and its role in his transcendental aesthetic is graphically traced—from his attempts to penetrate the market and, failing this, his acceptance of, and dependence on patronage, and consequent dismissal of the reading public.In Chapter Six Woodmansee devotes her attention to English criticism, ending somewhat abruptly her discussion of German aesthetics with neoclassicism. Here she clarifies the great influence of Kant on Addison, Coleridge, and Wordsworth, who perpetuated the notion of art as an ideal realm, as well as the idea that criticism is a task which has “essentially to do with the recovery of a writer’s meaning” (p. 55). Woodmansee scrutinizes Wordsworth’s ostensibly nonmaterialist artistic motives partly by discussing the poet’s indefatigable efforts to get parliament to extend copyright laws in order to reward high art projects which, Wordsworth believed, the public could not properly appreciate until a later date. Woodmansee’s materialist focus seriously challenges the contention, as many would have it, that Wordsworth was a champion of the working people.Chapter Five, “Engendering Art,” does not adequately develop the... (shrink)

Heidegger: Bibliography of addresses and courses he took and taught: German and English / By Daniel Fidel Ferrer. Copyright ©Daniel Fidel Ferrer, 2022. All rights reserved. Copyright materials. Request permission for use from Daniel Fidel Ferrer. Attribution-NonCommercial-NoDerivs. CC BY-NC-ND. Imprint 1.0. March 2022. Pages 1-49. -/- 1. Heidegger, Martin, -- 1889-1976. 2. Heidegger, Martin, -- 1889-1976 -- Indexes. 4). Metaphysics. 5). Philosophy, German. 6). Philosophy, German – Greek influences. 7). Ontology. I. Ferrer, Daniel Fidel, 1952-. (...) Language: English (Preface and Introduction). Includes many bibliographical references in German and English. Bibliography some of the standalone address (es) – Vortrag. -/- Table of Contents Motto (page 3) Introduction (pages 4-6) Heidegger about the nature of Teaching (pages 7-8) Some general examples about Heidegger’s courses (The Tour) (pages 9-10). Bibliography Master List (pages 11-14) Martin Heidegger Courses taken and teachers (pages 15-25) Other Heidegger documents (pages 26-27) Martin Heidegger Sound Recordings (pages 28-29) After GA 102. “Megiston" and "Grundworte” (pages 30) Heidegger Addresses --- Vorträge (pages 31-47) End quotes (pages 48-49) -/- . (shrink)

This accessible overview covers all the basic linguistic elements of Old English, including nouns, adjectives, verbs, syntax, word order, and vocabulary. Offering a unique study of Old English in context, it combines a wide variety of short texts with an up-to-date assessment of the forms of language that remain as the foundation of English today. Comparisons are drawn between Old and present-day English and also with other related languages such as Dutch, German, and French. Old (...) English poetry and dialect variation are also discussed. (shrink)

This is a commentary on selected texts of Plato concerned with poetry: the Ion and relevant sections of the Republic. It is the first commentary to present these texts together in one volume, and the first in English on Republic 2 and 3 and Ion for nearly 100 years. The introduction sets Plato's views in their Greek context and outlines their influence on later aesthetic thought. An important feature of the commentary is its exploration of the ambivalence of (...) Plato's pronouncements through an analysis of his own skill as a writer. (shrink)

Interpretations of Poetry and Religion is the third volume in a new critical editionof the complete works of George Santayana that restores Santayana's original text and providesimportant new scholarly information.Published in the spring of 1900, Interpretations of Poetry andReligion was George Santayana's first book of critical prose. It developed his view that "poetry iscalled religion when it intervenes in life, and religion, when it merely supervenes upon life, isseen to be nothing but poetry." This statement and (...) the point of view it espoused contributedsignificantly to the debate between science and religion at the turn of the century, and itseloquence and clearsightedness continue to have an impact on current discussions about the nature ofreligion.Interpretations of Poetry and Religion affronted Santayana's peers with its assault onliterary and religious pieties of the cultivated classes. William James called its philosophy ofharmonious and integral ideal systems nothing less than "a perfection of rottenness."In hisinsightful introductory essay, Joel Porte observes that while Santayana's theory of correlativeobjects, his espousal of the "ideal" - the normal human affinity for abstraction - and exaltation ofthe imagination may have offended some at Harvard, these ideas had a significant influence on otherHarvard scholars T.S. Eliot and Santayana's "truest disciple," Wallace Stevens.Herman J. Saatkamp,Jr., heads the Department of Philosophy and Humanities at Texas A & M University. William G.Holzberger is a Professor of English at Bucknell University. Joel Porte is Whiton Professor ofAmerican Literature at Cornell University. (shrink)

Benedetto Croce’s influence pervades Anglo-Saxon culture, but, ironically, before Giovanni Gullace heeded the call of his colleagues and provided this urgently needed translation of _La Poesia, _speakers of English had no access to Croce’s major work and final rendering of his esthetic theory.__ __ _Aesthetic, _published in 1902 and translated in 1909, represents most of what the English-speaking world knows about Croce’s theory. It is, asserts Gullace, “no more than a first sketch of a thought that developed, clarified, (...) and corrected itself through new literary experience and more mature reflection.” During the 34 years between _Aesthetic _and _La Poesia _, for example, Croce added a striking new element to his thought: the analysis of prose literature. Gullace’s introduction to _La Poesia _constitutes a major under­taking in its own right. It is aimed at acquainting the reader with the evolution of Croce’s thought and at explaining the relation­ship between this final work and the philosopher’s previous work in esthetic theory and literary criticism. __ _La Poesia _is divided into two parts, text and postscripts. The text consists of four chapters: Poetry and Literature; The Life of Poetry; Criticism and History of Poetry; and The Formation of the Poet and the Precepts. Croce saw the postscripts “as a re­laxed conversation after the tension of theoretical exposition. In Gullace’s translation the text and relevant postscripts appear conveniently side by side in a double column. Gullace has anno­tated both text and postscripts. (shrink)

This book provides a detailed commentary on the classic monograph by Alfred Tarski, and offers a reinterpretation and retranslation of the work using the original Polish text and the English and German translations. In the original work, Tarski presents a method for constructing definitions of truth for classical, quantificational formal languages. Furthermore, using the defined notion of truth, he demonstrates that it is possible to provide intuitively adequate definitions of the semantic notions of definability and denotation and that (...) the notion in a structure can be defined in a way that is analogous to that used to define truth. Tarski’s piece is considered to be one of the major contributions to logic, semantics, and epistemology in the 20th century. However, the author points out that some mistakes were introduced into the text when it was translated into German in 1935. As the 1956 English version of the work was translated from the German text, those discrepancies were carried over in addition to new mistakes. The author has painstakingly compared the three texts, sentence-by-sentence, highlighting the inaccurate translations, offering explanations as to how they came about, and commenting on how they have influenced the content and suggesting a correct interpretation of certain passages. Furthermore, the author thoroughly examines Tarski’s article, offering interpretations and comments on the work. (shrink)

Interpretations of Poetry and Religion is the third volume in a new critical edition of the complete works of George Santayana that restores Santayana's original text and provides important new scholarly information.Published in the spring of 1900, Interpretations of Poetry and Religion was George Santayana's first book of critical prose. It developed his view that "poetry is called religion when it intervenes in life, and religion, when it merely supervenes upon life, is seen to be nothing but (...) poetry." This statement and the point of view it espoused contributed significantly to the debate between science and religion at the turn of the century, and its eloquence and clearsightedness continue to have an impact on current discussions about the nature of religion.Interpretations of Poetry and Religion affronted Santayana's peers with its assault on literary and religious pieties of the cultivated classes. William James called its philosophy of harmonious and integral ideal systems nothing less than "a perfection of rottenness."In his insightful introductory essay, Joel Porte observes that while Santayana's theory of correlative objects, his espousal of the "ideal" - the normal human affinity for abstraction - and exaltation of the imagination may have offended some at Harvard, these ideas had a significant influence on other Harvard scholars T.S. Eliot and Santayana's "truest disciple," Wallace Stevens.Herman J. Saatkamp, Jr., heads the Department of Philosophy and Humanities at Texas A & M University. William G. Holzberger is a Professor of English at Bucknell University. Joel Porte is Whiton Professor of American Literature at Cornell University. (shrink)

This article examines the respective interpretations of the Arrernte tribe of central Australian Aborigines adopted by the English biologist Baldwin Spencer and the German missionary Carl Strehlow. These interpretations are explored in relation to the broader theoretical debates in the theory of myth that took place in England and Germany in the latter half of the 19th century. In Britain, these debates were initially shaped by the comparative philology of F. Max Müller, before being transformed by the evolutionism (...) of Edward Burnett Tylor and James George Frazer. The article shows how the research of Spencer and Strehlow was both influenced by and exerted an influence upon these theoretical debates, before assessing their research findings in relation to the philosophical hermeneutics of Hans-Georg Gadamer and the theories of myth offered by Theodor W. Adorno, Max Horkheimer and Hans Blumenberg. (shrink)

The aim of this article is to familiarize the Polish reader with Poets and the Poetry of Poland, the first extensive anthology of the Polish literature published in English in the United States by Paweł Sobolewski. Particular emphasis was placed on the characteristics of this work, recreating the traces of reception of this work and showing the most important sources on which the author relied. The presented article also points out the importance of Sobolewski’s literary and cultural activity, (...) as he initiated multifaceted, often pioneering projects, becoming one of the leading Polish diaspora activists in the 19th century’s United States, also active in the American community. This paper was partially based on the source materials collected by Mieczysław Haiman at the Polish Museum in America, to which the access was possible thanks to a Kościuszko Foundation scholarship. The historical analysis of the sources based on the descriptive-historical paradigm was adopted as the basic tool. Noteworthy, the Poets and Poetry of Poland was the crown work of Sobolewski’s many-year mission, related to the desire to make Americans familiar with the Polish culture and to present it in representative forms. The anthology, including the translations of the works of 60 authors from the sixteenth to the nineteenth century, gave an insight into the multi- faceted recognition of the biographies and literary works of eminent Polish poets, mostly belonging to the times of Romanticism and the Enlightenment. Despite the strong inspiration from Rycharski’s textbook and other sources, the final shape of the volume was influenced by the editor’s personal experiences, his reading preferences and contact with the authors. The selection of works and the structure of the conducted argument reflect the spirit of affirmation for the great tradition created by the first generation of romantics and the significance of the November Uprising, in which Sobolewski took part. (shrink)

This edition offers you the first Modern English version of Chaucer's only previously untranslated major work, Boece. Boece is Chaucer's Middle English translation of the 6th-century CE philosopher Boethius's The Consolation of Philosophy. For over a thousand years,,The Consolation underpinned Christian understanding of Fate, Fortune, Free Will, and Divine Providence, and its ideas influenced Chaucer's major works. While many editions offer a Modern English translation from the original Latin, this edition gives you an approachable version of Chaucer's (...) translation and puts you face-to-face with his phrasings and emendations. Here, the father of English poetry's voice finally speaks up, so you can enjoy his poetic turns and even track where the language from Boece echoes in The Canterbury Tales and Troilus and Criseyde. (shrink)

The Cambridge Companion to German Idealism offers a comprehensive, penetrating, and informative guide to what is regarded as the classical period of German philosophy. Kant, Fichte, Hegel, and Schelling are all discussed in detail, together with a number of their contemporaries, such as Hölderlin and Schleiermacher, whose influence was considerable but whose work is less well known in the English-speaking world. The essays in the volume trace and explore the unifying themes of German Idealism, and discuss (...) their relationship to Romanticism, the Enlightenment, and the culture of seventeenth- and eighteenth-century Europe. The result is an illuminating overview of a rich and complex philosophical movement, and will appeal to a wide range of readers in philosophy, German studies, theology, literature, and the history of ideas. (shrink)

This monumental work features the most important German philosophers, jurists, pedagogues, literary critics, doctors, historians, and others whose work has philosophical significance who lived and wrote in the eighteenth century, covering the period between 1701 and 1801. The Dictionary includes work by philosophers whose mother tongue was German, were published in German or who lived in Germany for an extended period of time. Since historic borders are different from today's, the Dictionary includes authors born or who lived (...) in places such as Strasbourg, Danzig, Koenisberg, or Austria. Swiss philosophers are also covered. These philosophers published in German, Latin, French, and Hebrew. Since German philosophy cannot be understood without the influence of French and English philosophers, the work also includes translators and editors. Each entry aims to give the reader insight into the philosophers' life and contribution to the world of thought. Bibliographical references will help with further research. The entries include a biographical sketch, analysis of doctrines with emphasis on historical context, subsequent influences, and bibliography of further works and secondary literature. (shrink)

The commentaries of Martin Heidegger on the lyric poems of German Romantic poet Friedrich Hölderlin are an extraordinary encounter between poetry and the penetrating thought of a powerful philosophical mind. The writings included here reveal much about Heidegger's innermost thoughts on poetry, language, and how we think. This is the first English translation of this important work.