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Abstract
Rousseau is generally associated with the eighteenth century French philosophes in what Peter Gay called “The Party of Humanity.”While it is true that Rousseau shared many of the progressive political and philosophical ideas of that group of enlightened figures, he parted company with them on basic issues of theology and religion. This is apparent in the reading of Rousseau's published works - where his religious instincts especially, separate him from the radical wing of the French Enlightenment. There is an enormous distance between his “Profession du vicaire savoyard”and Diderot's Penses philosophiques. It is in his great correspondence, however, that one may see just how Rousseau differed from his colleagues in the struggle against religious and political obscurantism. In his letters he discourses brilliantly on basic metaphysical questions and proposes intuition over reason as a more serious intellectual modality. Beyond even those philosophes such as Voltaire, who embraced a kind of vapid deism, Rousseau uses his correspondence to endorse a mystical conception of the universe in which emotion, imagination and feeling are inextricably bound up. In his survey of contemporary philosophical ideas Rousseau expresses as much scorn for intolerant religious dogma as he does for the extreme expressions of atheism. There are many letters in which he argues against the materialist interpretation of matter and demands of the atheist school convincing intellectual proofs for their theses. In the correspondence Rousseau has a great deal to say about his own conception of God, immortality and the soul. His eschatology is, of course, different from the conventional Christian one; he cannot or will not accept the idea of eternal damnation. In his discussion of religion in the letters Rousseau ranges far and wide; he considers, interalia, extra terrestrial life, the idea of free will, the purpose of rapture and theodicy. In this last arena, where a just God is seen to permit evil in the world, Rousseau waxes eloquent in trying to solve this age-old theological quandary. He does so by exploring definitions of the word evil and emphasizing the orderly nature of the universe. In this context, Rousseau, a master of the religious dialectic, reduces the problem of evil and death through an astute linguistic approach. Rousseau's final plea, as extracted from his correspondence, is that human beings must recognize the limits of reason as an instrument capable of solving all the metaphysical problems.
Narrative recall in the elderly
Content, fluency and speech errors in the narrative speech of young, young-old and old-old speakers
Adams, Cynthia, Gisela Labouvie-Vief, Cathy J. Hobart and Mary Dorosz. 1990. Adult age group differences in story recall style. Journal of Gerontology 45. 17–27. Dorosz M
Elite children in the early middle ages
Elit gyermekek a kora középkorban
többes temetkezések (The latest results of the research focusing on the funeral customs in the Avar Age double and multiple burials / Neue Erkenntnisse in der Forschung der Bestattungsbräuche zur Zeit der Awaren Doppel-, Mehrfachbestattungen) . Arrabona
funerary context. 7 I have already mentioned that our current knowledge of the later stages of the Hallstatt Age in southern Transdanubia is quite limited, and also, it is mainly confined to burials. Set aside the invaluable example of the settlement
(XI-VIIIth BC): Implications for the community organisation. In: Marinis, de R.-Bietti Sestieri, A. M.-Peroni, R.-Peratto, C. (eds): The Bronze Age in Europe and the Mediterranean. Forlí, 351–364. Turk P
oscillation concerning the Latin term provincia between the two meanings of ‘task’ and ‘territory’. The purpose is to analyze early homecomings' episodes in a chronological span between the 1st Punic War and the Gracchan Age until the eve of the tribunate of
The Copper Age burial ground of Rákoscsaba, Major-hegy north, Budapest, District XVII (preliminary report)
Rézkori temetkezési hely: Budapest XVII. ker., Rákoscsaba, Major-hegy, észak (előzetes jelentés)
ringroad (M0) around Budapest ( Fig. 1 . 1–2 ). 1 In 2004, settlement remains linked to the Middle Copper Age Protoboleráz complex and to the Sarmatian population (Late Antiquity – Roman Empire) were discovered, 2 while in 2005 a previously unknown Copper
, and their status has been the subject of scholarly debate since the Greek and Latin 7 grammarians, continuing through the Middle Ages and beyond, as will be discussed in the following section of this paper (see §§ 2.2–3). Also, its status does not
Abstract
The epistemological shift represented by postmodernism and its aftermath has liberated Medieval Studies infusing the field with energetic and controversial studies that have made the field one of the more vigorous (and interesting) in the humanities. Play, humor, relativism, indeterminacy, differential repetition (multiple copies as opposed to an original), performative mimesis, postcolonialism, gender, sexuality, and other concepts associated with postmodern sensibility configure contemporary medieval studies in radically different ways from those of earlier paradigms. These studies undertake to define “a new Middle Ages.” This is not the neomedievalism of late modernism that Umberto Eco described a few years ago. It is rather the period itself, stretching from roughly the 3rd century to the beginning of the 16th century C.E. The contemporary fascination with a period so different from our own, so radically “other,” points to a sense that, despite its alterity — or perhaps because of it — the Middle Ages have something important to tell us about ourselves and our age. It would be difficult to deny the role that popular culture — the many films, books, television shows and other mediatic phenomena — has played both in popularizing and in liberating medieval studies. Besides a flexible approach, these studies also share with popular culture a fascination with the historical context, but in ways only found in the best fiction and film go further to discover means of demonstrating what the historical artifact has to communicate to us: how, for example, it can interrogate or confirm the insights opened by new intellectual paradigms. They show that the challenge lies in finding a way to connect the mind and the world not only for the historical material, but also for the contemporary scene. This article will explore some recent examples of writing the new Middle Ages.
excavation continued with the result of Late Bronze Age, Árpád Age and late medieval features were uncovered. 2 The results of the 2004 research and the analysis of the aerial and satellite photographs exposed the presence of a fortified stronghold
