Axis Of History Research Articles

"ЕВРЕЙСКИЙ КОРОЛЬ ЛИР" ЯКОВА ГОРДИНА: РАЗГОВОР С РУССКИМ ЗРИТЕЛЕМ НА ФОНЕ ЕВРОПЕЙСКОЙ ЛИТЕРАТУРНОЙ ТРАДИЦИИ

Jacob Gordin [1853–1909] was an influential reformer of Yiddish theatre in first half of the 20th century. His dramatic works were created in the U.S. period of his life, but they were also popular in Russia where they were adapted and directed on the Russian scene. The article focuses on the Russian version of Gordin’s Yiddish King Lear. The play juxtaposes Jewish and European cultural elements and unites Russian and Jewish audiences. Situations of Shakespearean plots happen in streets of Jewish towns and neighborhoods. But at the same time Gordin fills the European plot with Jewish features, such as the polemics between religious movements, ideas about the purpose of man (tikkun olam, pikuach nefesh). The reference to the classical European fabula breaks down the public perception of Jews as a group isolated by the Talmud and rabbis, off the axis of history. In parallel, the text demonstrates to the Jewish viewers that the European world is its own cultural space for Jews as well is a relevant place for them, too.

The Body as Axis of History: Raphael and Michelangelo at Santa Maria della Pace in Rome

Sometime between 1511 and 1514, Raphael painted a fresco of the Sibyls in the Chigi Chapel at the Church of Santa Maria della Pace in Rome (Fig. 1).1 Giorgio Vasari described the Sibyls as the apex of Raphael’s entire career: an early response to the Sistine Ceiling, in which Raphael successfully adapted Michelangelo’s style to his own, unlike his later, less successful attempts to compete with Michelangelo on the latter’s terms2 The details of Vasari’s account have of course been disputed by later art historians, but the stylistic influence of the Sistine Ceiling on the Sibyls is generally accepted, and continues to dominate scholarly discussions of the work to this day.3 These discussions have rarely taken into account an altarpiece that Michelangelo designed several decades later for the immediately adjacent Cesi Chapel (Fig. 2).4 Executed in the 1540s by his follower, Marcello...

Yehudah Ben Samuel Halevi: el exilio como redención

In medieval poetry of the Spanish Jews, both sacred and profane, late nostalgia for a lost and saved by the tongue homeland. She is his firmer ground, which can restore from the wreck of a hostile situation the fullness of collective memory. In the case of tudelano poet Judah Halevi, whose wanderings took him to visit different courts, Zaragoza, Toledo, Cordoba, Sevilla, Granada, but without settling permanently in any, the exile experience led him to feel like axis of history among the nations, live with the hope of returning to a land identified with paradise. Because poetry involved herself in this double movement of expulsion and return out put than usual and back source, the only point that awakens the to the meaning of live.

Wschód w myśli Feliksa Konecznego

Feliks Koneczny, professor of history, was one of the most interesting Polish thinkers of the first half of the twentieth century. He was born in 1862 in Krakow. He studied history at the Jagiellonian University. He is primarily known as a philosopher of history and the creator of the theory of civilizations. For Koneczny, history is a confrontation between civilizations. He described seven great civilizations: Arabic, Byzantine, Brahminical, Chinese, Latin, Turanian, and Jewish. Their mutual relations are the axis of history. The Byzantine and the Turanian civilizations were particularly expansive, with the West being the main field of their expansion. According to Feliks Koneczny, the East (the Orient) was the birthplace of civilizations that threaten the Latin civilization.

Kleonai, the Corinth–Argos Road, and the “Axis of History”

The ancient road from Corinth to Argos via the Longopotamos pass was one of the most important and longest-used natural routes through the north-eastern Peloponnese. The author proposes to identify the exact route of the road as it passed through Kleonaian territory by combining the evidence of ancient testimonia, the identification of ancient roadside features, the accounts of early travelers, and autopsy. The act of tracing the road serves to emphasize the prominent position ofthe city Kleonai on this interstate route, which had significant consequences both for its own history and for that of neighboring states.

Ukrainian Religious Missionary Mission in its Research Interpretations

It is well known that all peoples, without exception, have for centuries formed their own ideas about the world, the cosmos, man, his otherworldly and other dimensions. Associated with factors of different vital values, they accumulate the energy of an ethno-national spirit, attest to the reflections of an individual, as well as the tribe, nation, nation over the ideal aspirations that are usually united around consecrated, close and native ethnic groups. On the other hand, being a subject of admiration and reflection, holiness and inspiration, sacred importance inevitably influences the formation of the culture and art of a particular ethnic group, its life and behavior, aptitude and character, and thus determine the originality of its thinking, worldview and experience. To put it another way, for centuries and still largely, despite the loss of the world of theocentricity as a determining factor in civilizational development, religious imperatives acted and acted as the axis of history, one of the fundamental principles with which humanity binds the past and now comprehends the future. "Every nation," Gustave LeBon notes in his work, "Psychology of Nations and Masses," has a mental structure as stable as its anatomical features, and it is from him that his feelings, his thoughts, his institutions, his beliefs and his art »

The Early Church and the Axis of History and Pentecostalism facing the 21st Century: Some Reflections

The Pentecostal-Charismatic academy of the West must contextually reevaluate its own paradigms and strategies. Pentecostal institutions of higher education in the Westneed to be committed to training and educating students to cope with the worldwide changes transforming our culture and society. Lessons are offered from the lives of Jesus and Paul.

German Philosophy

A New Philosophy of History for our age of transition from the Christian era to the period of world-unity, combined with a penetrating analysis of our present situation, is offered by Karl Jaspers' Vom Ursprung und Ziel der Geschichte (Artemis-Verlag, Fr. 14.80). Jaspers is, however, more post-Hegelian than post-Christian, and in fact anti-Hegelian, but pro-Christian. Rejecting Hegel's dictum that the appearance of Christ is the “axis of world history,” i.e. the aim of the preceding, and the origin of the subsequent, centuries, Jaspers tries to discover the real axis of history empirically at about 500 b.c. Eager to find a common historical origin for East and West, he claims the time from 800 to 200 b.c. as axis-time. He believes that in these centuries, man as we know him to-day, with his religion, art, philosophy, and science, emerged in China, India, Iran, Palestine, and Greece. He further believes that a new axis-time is approaching, and the analysis of the three tendencies leading to it, i.e. of socialism, world-unity, and faith, forms one of the most valuable parts of the book. Like Toynbee he believes that a return to a transformed Biblical faith is necessary, if the West is to be saved. Pessimistic about the immediate future, he is optimistic concerning the remote future. History, as the history of single nations, states, or civilizations, is at an end. World History is only just now beginning. This is a book of European importance. It formulates the crucial question, whether Europe has still the spiritual strength to avoid a relapse into its Asiatic background with its despotism, uniformity and loss of personal liberty. In Jaspers' development, it marks a transition from reflecting upon mere possibilities to a consideration of historical reality. His booklet, The Spiritual Situation of our Time (1931) concluded with a chapter on “What may become of Man,” but what really did happen to man in the meantime proved that reality is much richer in possibilities than the liveliest imagination could possibly foresee. Does he now actually reach reality, or rather a “possible” History, as the stage on which man reveals himself in all his potentialities, and which moves from one fictitious axis-time to another equally fictitious? Jaspers' Einführung in die Philosophie (Artemis, Fr. 7.90), most enjoyable and a masterpiece of book-production, is the best introduction to his own philosophy. It emerges here as a possible form of philosophizing in an age of transition; original, sincere, cultivated and stimulating. His method is still the way of reflection, but this now includes meditation and self-examination. Jaspers rightly demands of-a philosopher (1) a thorough knowledge of one special science, (2) an equally penetrating knowledge of at least one great philosopher, and (3) sincerity in his daily conduct and acceptance of responsibility for whatever he is doing. Should he succeed in educating a generation of philosophers on these lines, that would indeed give new hope for the future of European philosophy. Jaspers' Inaugural Lecture, Philosophic und Wissen-schaft (Artemis, Fr. 1.30), discusses in a clear and competent manner this important problem and clearly exposes the confusion of some contemporary conceptions of science, e.g. in Marxism. His lecture, Unsere Zukunft und Goethe (Artemis, Fr. 3.–), rejects a Goethe cult, but stresses the new manner in which Goethe could be appreciated by the present generation. All in all, Jaspers represents the best in German tradition, and is now one of the leading European philosophers.