validated through the use of kabbalistic language. From the seventeenth century on, East-CentralEurope witnessed an increasing recognition of kabbalistic literatures, especially those originating in the circle of Isaac Luria (ca. 1534–1572) of late-sixteenth-century Safed. 7 These literatures arguably
The studies in
East and Central European History Writing in Exile 1939-1989, all written by experts in the history of the region, give answers to the comprehensive question of how the experience of exile during the time of the Nazi and Communist totalitarianism influenced and still influences history writing and the historical consciousness both in the countries hosting exile historians, as well as in the home countries which these historians left.
The volume comprises difficult-to-access information about the organization and the work of historians exiled from the Baltic States, including Baltic Germans, Belorusia, Ukraine, and Poland. And it provides reflections on the intellectuals networking between their own national and the foreign traditions in the exile.
Contributors are: Olavi Arens, Mirosław Filipowicz, Jörg Hackmann, Volodymyr Kravchenko, Oleg Łatyszonek, Andreas Lawaty, Iveta Leitāne, Artur Mękarski, Andrzej Nowak, Gert von Pistohlkors, Andrejs Plakans, Toivo Raun, Rafał Stobiecki, Mirosław A. Supruniuk, Jaan Undusk, and Maria Zadencka.
Over 8,200 large city fires broke out between 1000 and 1939 CE in Central Europe.
Prometheus Tamed inquires into the long-term history of that fire ecology, its local and regional frequencies, its relationship to climate history. It asks for the visual and narrative representation of that threat in every-day life. Institutional forms of fire insurance emerged in the form of private joint stock companies (the British model, starting in 1681) or in the form of cameralist fire insurances (the German model, starting in 1676). They contributed to shape and change society, transforming old communities of charitable solidarity into risk communities, finally supplemented by networks of cosmopolite aid. After 1830, insurance agencies expanded tremendously quickly all over the globe: Cultural clashes of Western and native perceptions of fire risk and of what
is insurance can be studied as part of a critical archaeology of world risk society and the plurality of modernities.
Lexique de la prose latine de la Renaissance is the first dictionary of Renaissance Latin and continues on from the
Dictionnaire latin-français of F. Gaffiot. However, it comprises 8500 words, more than 7000 of which are not mentioned by Gaffiot, while others are employed with different meanings.
It is based upon a reading of a very large number of texts by 150 authors from Western and Central Europe, including Budé, Calvin, Erasmus, Ficino, Lipsius, Luther, Melanchthon, More, Petrarch, Pica della Mirandola, Politian, Valla, Vives, and Zwingli. The compiler has paid particular attention to variety in the source texts, which cover literature, correspondence, history, law, philosophy, theology, and science.
This work has been long awaited by scholars and students and will become a standard tool not only for latinists and neo-latinists, but also for all those historians, philosophers, theologians, historians of law, and intellectual historians working in the fields of Humanism, the Renaissance, the Reformation and Counter-Reformation.
Contributors to this volume seek to reconsider the heritage of discourses of patriotism and national allegiance in East Central Europe between the sixteenth and the eighteenth centuries. It results from an international research project, “The Intellectual History of Patriotism and the Legacy of Composite States in East Central Europe,” which brought together scholars to discuss the problem of patriotism in the light of the many levels of ethnic, cultural and political allegiances characterizing East Central Europe in early modern times. The authors analyze the complex process of the formation, reception and transmission of early modern discourses of collective identity in a regional context. Along these lines, the contributors also seek to reconfigure the geographical focus of scholarship on this topic and integrate the Eastern European contexts into the broader European discussion.
This book is a novel attempt to understand humanism as a socially meaningful cultural idiom in Late Renaissance East Central Europe. Through an exploration of geographical regions that are relatively little known to an English reading public, it argues that late sixteenth-century East Central Europe was culturally thriving and intellectually open in the period between Copernicus and Galileo. Humanism was a dominant cluster of shared intellectual practices and cultural values that brought a number of concrete benefits both to the social-climber intellectual and to the social elite. Two exemplary case studies illustrate this thesis in substantive detail, and highlight the ambivalences and difficulties court humanists routinely faced. The protagonists Johannes Sambucus and Andreas Dudith, both born in the Kingdom of Hungary, were two of the major humanists of the Habsburg court, central figures in cosmopolitan networks of men learning and characteristic representatives of an Erasmian spirit that was struggling for survival in the face of confessionalisation. Through an analysis of their careers at court and a presentation of their self-fashioning as savants and courtiers, the book explores the social and political significance of their humanist learning and intellectual strategies.
This is an integrated study of the revival of philosophical studies in 16th-century central-European Jewry focusing on seven major thinkers and especially on the intellectual development of Ephraim Luntshitz (1550-1619).
Preoccupation with philosophy is traced through Moses Isserles, Solomon Luria, Mordecai Jaffe, Abraham Horowitz, Eliezer Ashkenazi, Maharal of Prague, and Ephraim Luntshitz. Analysis of these thinkers’ intellectual affiliations is based on close analysis of their primary texts, of which a generous selection is provided in translation for the first time.
This work advances the scholarly study of 16th-century Polish-Jewish culture, the Polish Jewish Renaissance, the philosophical interests of Ashkenazic Jewry, Jewish responses to Renaissance humanism and the Reformation, and the early-modern background for the 18th-century Jewish Enlightenment.
The Rose Cross deals with the interaction between two movements of thought in eighteenth-century Germany: the philosophy of the Enlightenment, and the complex of ideas known as Rosicrucian. Dating from the early seventeenth century and drawing on Pietism, Freemasonry, Kabbalah and alchemy, the Rosicrucianism movement enjoyed a revival in Germany during the eighteenth century.
Historians have often depicted this neo-Rosicrucianism as a Counter-Enlightenment force. Dr. McIntosh argues rather that it was part of a "third force", which allied itself sometimes with the Enlightenment, sometimes with the Counter-Enlightenment.
This book is the first in-depth, comprehensive study of the German Rosicrucian revival and in particular of the order known as the Golden and Rosy Cross (Gold und Rosenkreuz). Drawing on hitherto unpublished material, Dr. McIntosh shows how the order exerted a significant influence on the cultural, political and religious life of its age.