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1

The Souls Of Europe

100%

Buijs G.

Limes. Cultural Regionalistics

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2009

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vol. 2

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issue 2

126-139

EN

How should Europe deal politically with its legacy as a so-called "Christian civilization"? Should this imply an overt reference to God or to the Christian or Judeo-Christian tradition in European constitutional documents (as was debated when the so-called "Treaty Establishing a Constitution for Europe" was tabled)? This debate raised the old "politico-theological problem": does a political order need some kind of metaphysical or religious grounding, a "soul", or can it present itself as a purely rational order, the result of a utilitarian calculus? In this article it is argued that the secular idea of the state as an inherent element in the "Judeo-Christian tradition", for a "divine state" usurps a place that is only God's. So, this religious tradition itself calls for a secular state, and this inherent relationship between religion and secularity has become a key element for the interpretation of European civilization, most notably in the idea of a separation of the church and the state. But the very fact that this is a religious idea does imply that the European political order cannot be seen as a purely rational political order without a soul. The idea of a "plural soul" is proposed as a way out of the dilemma.

LT

Santrauka Kaip politine prasme Europa turėtų pasielgti su savu vadinamuoju "krikščioniškosios civilizacijos" palikimu? Ar šis palikimas turėtų atvirai nurodyti Dievą arba krikščioniškąją, arba žydiškąją-krikščioniškąją, tradiciją, aptinkamą konstituciniuose Europos dokumentuose (kai buvo svarstoma pateikta vadinamoji "Sutartis dėl Konstitucijos Europai")? Ši diskusija iškėlė seną "politinę-teologinę problemą": ar politinei santvarkai reikia tam tikro metafizinio, ar religinio pamato, "sielos"? O gal ta politinė santvarka gali būti suprantama kaip grynai racionali tvarka, kaip utilitarinės apskaitos rezultatas? Šiame straipsnyje įrodinėjama, kad sekuliarios valstybės idėja yra neatsiejama nuo "žydiškosioskrikščioniškosios tradicijos", dėl "Dievo valstybės" uzurpuojanti paties Dievo vietą. Tad ši religinė tradicija reikalauja sekuliarios valstybės, o nesuardomas religijos ir sekuliarumo santykis tapo kertiniu akmeniu Europos civilizacijos interpretacijoje, labiausiai išryškėjančiu bažnyčios ir valstybės perskyros idėjoje. Tačiau pats faktas, kad ši idėja yra religinio pobūdžio, leidžia teigti, jog politinė Europos santvarka negali būti vertinama kaip grynai racionali politinė santvarka, neturinti sielos. "Grynosios sielos" idėja čia siūloma kaip galimas išeities taškas, sprendžiant minėtą dilemą.

2

„Niemand halte die Weltgeschichte als zur bloßen Kurzweil geschrieben“ – Geschichtserzählungen im kinder- und jugendliterarischen Werk von Gustav Nieritz (1795-1876)

100%

Schmideler S.

Libri & Liberi

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2012

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vol. 1

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issue 1

29-44

DE

Obwohl Gustav Nieritz heute aus dem kulturellen Gedächtnis der Deutschen verschwunden ist, zählt er doch zu den meistgelesenen deutschsprachigen Jugendschriftstellern des 19. Jahrhunderts und damit zu denjenigen Verfassern, die in allen Kreisen der Bevölkerung rezipiert worden sind. Unter seinen Jugendschriften, die bislang kaum erforscht wurden, gehört ein nicht geringer Teil zur geschichtserzählenden Kinder- und Jugendliteratur. Der Beitrag untersucht die Spezifik des in diesen Kinder- und Jugendbüchern vermittelten Geschichtsbildes, deren wissenschaftliche Analyse bislang noch aussteht. Hierbei wird der Frage nachgegangen, inwiefern die geschichtserzählende Kinder- und Jugendliteratur der ersten Hälfte des 19. Jahrhunderts von der sich parallel entwickelnden kritischanalytischen Geschichtswissenschaft beeinflusst wurde oder aber einer eigenen, spezifisch kinder- und jugendliterarischen Tradition folgte.

HR

Premda je Gustav Nieritz danas iščeznuo iz kulturnoga sjećanja Nijemaca, spada on ipak među najčitanije njemačke autore književnosti za mladež u 19. stoljeću, a time i među onodobne reprezentativne spisatelje čija su djela čitali svi društveni slojevi. Znatan dio od ukupno 117 djela, za koje je moguće utvrditi Nieritzovo autorstvo, a koja su do sada bila nedovoljno istražena, spada u red povijesnih pripovijesti namijenjenih djeci i mladeži. U članku se istražuje specifična slika povijesti koja se posreduje u tim djelima, a koja do sada nije bila podvrgnuta znanstvenoj analizi. Spoznajni interes rada leži prije svega u razmatranju problema u kojoj je mjeri kritičko-analitička povijesna znanost koja se u to doba razvijala utjecala na povijesne pripovijesti namijenjene djeci i mladeži u prvoj polovici 19. stoljeća, ili je pak riječ o djelima koja slijede navlastitu, specifičnu tradiciju književnosti za djecu i mladež. Na temelju analize odabranih povijesnih pripovijesti ustanovljuje se da prikazi povijesti u Gustava Nieritza slijede tradiciju preuzetu iz antike u skladu s kojom se povijest poima učiteljicom života (historia magistra vitae) tako da se i kod njega posredovanje povijesti instrumentalizira u svrhu poučavanja vrlinama. U tom je kontekstu slika povijesti Gustava Nieritza usko isprepletena s posredovanjem protestantskog vjerskog morala. Nieritz, doduše, nasuprot Christopheru von Schmidu, na koga se kao uzor poziva, prikaz povijesti podupire razmjerno većim realističnim sadržajem. Bez obzira na to, Nieritzov povijesno-pripovjedački opus korespondira sa suvremenim ciljevima školskoga odgoja i književne izobrazbe puka, čija je temeljna svrha stabilizacija postojećeg poretka i nabožni odgoj. Znanstveno posredovanje povijesti širim krugovima čitateljstva postaje sastavnim dijelom njemačke dječje i omladinske književnosti tek u drugoj polovici 19. stoljeća.

EN

Although Gustav Nieritz has not been granted a place in Germany’s cultural memory, he was one of the most important and popular authors of books for children and young adults in the 19th century. His books were read by virtually everyone. Many of the 117 books for children and young adults of which his authorship is certain, are historical fiction for young readers. Unfortunately, they have hardly ever been the topic of research to this date. This paper analyses Nieritz’s specific construction of history, which has long remained unexplored. The main research interest is the question in what way historical fiction for children and young adults in the early 19th century was affected by the parallel development of the new science of history or in what way these texts follow their own specific traditions. In the context of the investigation of selected historical fiction, the paper demonstrates how the construction of history in the work of Gustav Nieritz is governed by ancient traditions, which consider history as a teacher of life (historia magistra vitae) and the teaching of history as a school of virtue. In this context, the work of Gustav Nieritz is clearly influenced by the doctrine of Protestantism. However, Gustav Nieritz’s work shows– in contrast to Christoph von Schmid, who was his ideal and role model – a comparatively advanced realistic approach and treatment of the topic. Despite that, the historical fiction of Nieritz reflects the 19th century idea of an education for the people. Stabilisation of the existing social order and religious instruction are its principal purposes. The beginning of a scholarly construction of history for a wide spectrum of readers cannot be found in children’s books and young adult fiction before the second half of the 19th century.

3

The Concept of Civilizational Boundary

100%

Pawluczuk W.

Limes. Cultural Regionalistics

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2009

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vol. 2

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issue 1

57-63

EN

In this paper the concept of the boundary of civilizations is discussed on the example of Polish-Belarusian and Polish-Ukrainian borderlands. The author starts from the assumption, shared by many historians and sociologists, that civilizations are real cultural entities based on certain long-lasting patterns of symbolical order. Those patterns are closely related to respective religions like Catholicism and Orthodoxy, but they act even though people's religiosity is weak. The differences between Western Christian and Eastern Christian patterns remain important in a secularized world as well. The author analyses how these civilization differences influence both cross national and political identities in countries, situated on the boundary of civilizations. He shows, in particular, how symbolic patterns shape the identity of Catholic minority in modern Belarus and that of Orthodox minority in today's Poland.

LT

Šiame straipsnyje civilizacijos ribos samprata tyrinėjama pasitelkiant lenkų ir baltarusių bei lenkų ir ukrainiečių paribio pavyzdį. Autorius remiasi prielaida, keliama daugelio istorikų ir sociologų, esą civilizacijos yra tam tikri kultūriniai dariniai, kurių pagrindą sudaro ilgalaikiai simbolinės tvarkos modeliai. Šie modeliai yra glaudžiai susiję su atitinkamomis religijomis, tokiomis kaip katalikybė ir stačiatikybė, tačiau jie turi lemiamą įtaką civilizacijoms, net jei žmonių religingumas nėra gilus. Vakarų krikščionybės ir Rytų krikščionybės modelių skirtumai išlieka svarbūs net sekuliarizuotame pasaulyje. Autorius analizuoja, kaip šie civilizacijų skirtumai veikia tautinius ir politinius tapatumus bei kaip su jais kertasi šalyse, įsikūrusiose ties civilizacijų riba. Jis parodo, kaip simboliniai modeliai formuoja katalikų mažumos tapatybę mūsų dienų Baltarusijoje ir stačiatikių mažumos tapatybę nūdienėje Lenkijoje.

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2 Limes. Cultural Regionalistics

1 Libri & Liberi

1 Buijs G.

1 Pawluczuk W.

1 Schmideler S.

1 2012

2 2009

The Souls Of Europe

„Niemand halte die Weltgeschichte als zur bloßen Kurzweil geschrieben“ – Geschichtserzählungen im kinder- und jugendliterarischen Werk von Gustav Nieritz (1795-1876)

The Concept of Civilizational Boundary