Enlightenment Rationality Research Articles

ADORNO, GADAMER, THE WORK OF ART AND THE RETRIEVAL OF THE SACRED

This paper considers the significant role the sacred played in Hans-Georg Gadamer and Theodor Adorno’s theories of post Enlightenment rationality and experience. While these thinkers are typically thought to be at odds with one another, on this topic, as will become evident, their work remained proximate: both appealed at crucial points to theological models, somewhat controversially, to combat the limitations of strict methodological accounts of their rational. This paper first traces their mutual reliance in this endeavor upon Kantian and post- -Kantian accounts of aesthetics, which imported classical metaphysical notions of Truth, Beauty, and the Good into their accounts. Against this backdrop, I trace how Gadamer and Adorno employed theological models to articulate accounts of the poverty of contemporary experience and theory, affording possibilities for its reinterpretation. Thereby, both viewed the sacred as a still not exhausted critical reserve in our rational history, one that extends beyond the constraints of Enlightenment, precisely in posing the critical question of tradition itself: the question, as Adorno put it, of how “a thinking obliged to relinquish tradition might preserve and transform tradition.”

Moral Intuitions and Moral Nativism

Moral nativism is a theory of moral cognition which holds that significant elements of human moral psychology are innate. In this invited chapter for The Oxford Handbook of Moral Psychology, I first summarize the intuitive turn in recent moral psychology and explain its significance for moral nativism. Drawing on an analogy to language, I then outline two principal arguments for moral nativism: the argument for moral grammar and the argument from the poverty of the moral stimulus. After making some terminological clarifications and correcting some popular misconceptions, I then review some of the most significant research supporting moral nativism, including empirical studies of compassion, empathy, and altruistic motivation in humans and other primates; the intuitive jurisprudence of young children; the emergence of moral cognition in human infants and toddlers; the neurocognitive foundations of moral judgment; and human moral universals. The chapter concludes by locating moral nativism within a broader historical and scientific context, including ancient philosophy (e.g., Plato’s Meno), Enlightenment rationalism (e.g., Descartes’ Treatise on Man), evolutionary theory (e.g., Darwin’s Descent of Man), and the modern cognitive science of innate knowledge.

La Constitución y las emociones: relato alternativo de la Constitución y del Constitucionalismo

RESUMO:Este artigo procura descrever a narrativa patriarcal e machista criada pelo racionalismo iluminado e pelo constitucionalismo liberal. As paixões e as emoções chegaram à construção da Constituição como interesses econômicos e egoístas, baseados em homens e proprietários brancos. É hora de encontrar uma alternativa emocional que interprete a Constituição sob os princípios da liberdade feminina e da igualdade material. Para isso, será feito um resgate da dependência da paixão e da razão na construção da democracia (supremacia do masculino sobre o feminino), dos motivos e paixões do constitucionalismo para propor a revisão das relações de igualdade entre razão e emoção para construir debates igualitários.

Yeatsove maske in Pessoovi heteronimi v luči zahodnega ezoterizma

Članek obravnava vpliv zahodnega ezoterizma oziroma okultizma na življenje in delo Williama Butlerja Yeatsa in Fernanda Pessoe. Pri tem je posebna pozornost posvečena pesniški tehniki »kreativne disociacije« od lastnega jaza ali »depersonalizacije«, kot je svojo heteronimijo označil Pessoa. Gre za bistveno skupno potezo Yeatsove in Pessoove poetike, ki ni le paradigmatsko modernistična, temveč tudi poudarjeno ezoterična. Kot ezoterične razumemo različne tokove, ki so se skozi zgodovino razvili vzporedno z organizirano religijo na eni in razsvetljenskim racionalizmom na drugi strani ter s tem tvorijo t. i. »tretji steber zahodne kulture«. Yeatsovo teorijo maske so v veliki meri definirale tudi ideje, ki jih je pridobil v svojih letih članstva v Hermetičnem redu Zlate zore, na nastanek Pessoovih heteronimov pa je vplivalo njegovo prakticiranje spiritizma, medijstva in avtomatskega pisanja. Delo obeh avtorjev tako lahko razumemo kot modernistični umetniški izraz, ki se je izoblikoval v tesnem kontaktu z zahodnim ezoterizmom.

Ján Kollár’s Thoughts on Capital Punishment

This article analyses and assesses the arguments opposing capital punishment put forward by Ján Kollár (1793–1852), a representative of Central European Evangelical/Lutheran Enlightenment rationalism, using the definition of criminal practice in Europe at the turn of the nineteenth century as the basis. Consequently, the author pays attention to the movement for reform in criminal law and practices, initiated in Europe in the second half of the eighteenth century by Cesare Beccaria, including his argumentation against capital punishment. In this context, the author presents and investigates 13 arguments against capital punishment defined by Kollár in his 1815 diary. The author came to the conclusion that Kollár, in his arguments against capital punishment, followed, to a certain extent, the views of Beccaria and eighteenth -century adherents of the French Enlightenment; however, Kollár’s actual argumentation is rationalistically based on ethical values of humanity and justice with significant space also dedicated to utilitarian aspects of rejecting capital punishment adopted from reformists of criminal law.

Between Fiction and Physiology: Brain Fever inThe Brothers Karamazovand Its English Afterlife

Working at the intersection of translation theory and medical humanities, this article interrogates the termbrain fever, which Constance Garnett, adhering to clichés of English sentimental fiction, uses in reference to a wide variety of medical conditions in the works of Fyodor Dostoevsky. Garnett's choice has become useful shorthand for the narrative function of delirium in Dostoevsky's works, but it obscures the sensitivity to medical terminology that informs the Russian texts. InThe Brothers Karamazov, Dostoevsky stages the conflict between Enlightenment rationality and religious mysticism by satirizing the terminology of medical authorities and contrasting it with the language of faith, which posits its own etiology for mental diseases. Garnett's abundance of interpolated brain fevers can be read not as a simple mistranslation but as marking the roles of translation and diagnosis in mediating the various cultural paradigms produced in fictional worlds.

The Early Jewish Reception of Kantian Philosophy

Current discussions of the early Jewish reception of Kantian philosophy are dominated by two major approaches. According to the first, this reception was governed by a universal Enlightenment rationalism that was present in Judaism no less than in Kantian philosophy. According to the second, it was the fact that Kantianism contained a latent Judaic kabbalistic philosophy that made it attractive to Jewish intellectuals. This paper departs from both approaches by showing that when Jewish intellectuals encountered Kantianism they found neither a universal rationality to which Judaism should conform, nor an esoteric Jewish metaphysics to which Kantian philosophy had already conformed, but something else entirely, namely a hostile philosophical religion that sought to reconstruct Judaism in its own image. As a result of the historical context in which this challenge arose, some Jewish intellectuals accepted this reconstruction as a rational reform, while others repudiated it as a Christian-rationalist assault on Jewish law and tradition. Characterized first by the absence of a defensive JewishSchulmetaphysikthat might combat Kantianism on its own grounds, and second by the preparedness of enlightened intellectuals to extort Jewish acceptance of Christian rationalism by withholding citizenship rights, this context made Kantian philosophy into an offer that was difficult for Jewish intellectuals to refuse, or accept.

POSTMODERNİZM ƏDƏBİ CƏRƏYANI VƏ ONUN ÇAĞDAŞ AZƏRBAYCAN ƏDƏBİYYATINDA ÖZÜNÜİFADƏSİ

The article deals with such a literary trend as postmodernism and its self-expression in modern Azerbaijani literature. The article contains the review of the different scientists’, philosophers’ and writers’ views related to the postmodernism, forms of its manifestation and its impact on Azerbaijani literature. Many Azerbaijani writers created their works under the influence of European literature in the postmodernist style during the period of independence. Their works are analyzed on the basis of the concrete facts. It is noted that while encompassing a wide variety of approaches, postmodernism is generally defined by an attitude of skepticism, irony, or rejection toward the meta-narratives and ideologies of modernism, often calling into question various assumptions of Enlightenment rationality. Consequently, common targets of postmodern critique include universalist notions of objective reality, morality, truth, human nature, reason, language, and social progress. Keywords:postmodernism, globalization, fiction, literary trend, symbols

SUBALTERNITY IN ARUNDHATI ROY’S THE GOD OF SMALL THINGS

Subaltern Studies, particularly in the field of social and cultural anthropology, has provided critical contexts that restore suppressed histories while criticizing Eurocentrism, imperialist biases, Enlightenment rationality, and the idea of nationalism. After the publication of Edward Said’s Orientalism, the terms subaltern and Subaltern Studies have become profoundly entangled with postmodern and postcolonial cultural studies, underlining the need for a conscious and deconstructivist approach for reading the history in order to get at the different ways in which European forms of knowledge represented the “subaltern”. Arundhati Roy’s famous novel The God of Small Things, while touching on many post-colonial issues ranging from linguistic imperialism to hybridity, is a striking display of the plight of subalterns. The subaltern in the novel can be grouped into three as “the inhabitants of Ayemenem”, “the untouchables” and “the women”. The novel scrutinises first colonial discourse and Western style of thinking about and studying the subaltern, and then how the colonizer and the colonized evolved within an unequal power relationship. Accordingly, this paper focuses on the ways in which hegemonic discourses constitute class, marginality and the objectification of the subaltern.

Leaven without Loss: Church and World across Balthasar’s Corpus

This essay argues that despite a tonal shift in his post-conciliar writings, Balthasar’s Church-world construal remains consistent. This relationship is characterized by a dialectical pairing of themes which receive relative emphasis at different stages. The constellation of similar images which Balthasar employs to depict the missionary nature of the Church—yeast, leaven, salt, light, sacrament—highlights this dual-dynamic. The Church is tasked with transforming culture from within. To perform this properly, she must be open to the world yet unique within it—in solidarity without dissolving her distinct message or institutional mediation. Earlier in his career, the solidarity/openness pole merited emphasis because of the Church’s anti-modernist tendencies. Later, he became wary of the encroachment of Enlightenment rationalism—which tended to relativize the Church’s unique identity and contribution—into the Catholic Church. According to Balthasar, the Church is called to leaven the world without such a loss.

Tragedy, the Greeks, and Us by Simon Critchley, and: Poetics of History: Rousseau and the Theater of Originary Mimesis by Philippe Lacoue-Labarthe

Reviewed by: Tragedy, the Greeks, and Us by Simon Critchley, and: Poetics of History: Rousseau and the Theater of Originary Mimesis by Philippe Lacoue-Labarthe David Krasner TRAGEDY, THE GREEKS, AND US. By Simon Critchley. New York: Pantheon Books, 2019; pp. 336. POETICS OF HISTORY: ROUSSEAU AND THE THEATER OF ORIGINARY MIMESIS. By Philippe Lacoue-Labarthe. Translated by Jeff Fort. New York: Fordham University Press, 2019; pp. 176. Tragedy and philosophy have a long history of antipathy. Plato and his later acolyte Rousseau, in particular, saw tragedy, with its supposed corrupting influence and disingenuousness, as so anathema to their visions for humanity as a whole that they banished tragedy from their morally utopian cities. They each viewed theatre, with its emphasis on mimesis, as deceptive slight-of-hand and therefore un-trustworthy; it teaches people that simulacrum is a substitute for genuine human interaction and so encourages a disregard for virtue and decorum among the populace. Plato, in particular, saw tragedy as the harbinger of imagination run amok, misdirected from idealistic pursuit and toward delusion, fakery, and untrustworthiness. In the tenth book of Plato’s Republic (c.370 bce), he inveighs against tragedy’s emphasis on appearance over reality. The performing artist is an imitator who dwells in appearances rather than truth and deceives through phantasm. Jean-Jacques Rousseau’s Lettre à d’Alembert sur les spectacles (Letter to M. D’Alembert on the Theatre, 1758) similarly condemns tragedy (and comedy) as frivolous amusements, promoting what he calls “the double illusion of self-love” (la double illusion de l’amour propre)—leading to egocentric narcissism at the expense of humility, restraint, and truthfulness. For Rousseau, flaunting oneself (se montrer) is as bad as portraying oneself in a role (se montrer autre que ce qu’on est), the very skill of an accomplished actor. Ultimately, theatre is antithetical from what he calls “the natural man” (l’homme sauvage), which is the basis of his promulgation of the raw (and thus sincere and natural) condition of humanity against Enlightenment rationality. Simon Critchley and the late Philippe Lacoue-Labarthe seek to turn the tables on the vexed relationship between tragedy and philosophy. They examine tragedy and its opponents, credit tragic theatre as virtuous, and raise critical questions about the usefulness of tragedy in our current lives. Critchley wants to “defend tragedy against philosophy,” positing that “tragedy articulates a philosophical view that challenges the authority of philosophy by giving voice to what is contradictory about us, what is constricted about us, what is precarious about us, and what is limited about us” (9). In other words, philosophy, emerging from Plato, seeks to bring clarity and pristine ideality to life, while tragedy, by contrast, fosters contradictions, presents incomprehensible suffering, and illuminates the uncertainty of existence. Critchley presents tragedy as a visceral, non-rational condition of life that gainsays Plato’s attempt to lift humanity toward the light of rationality. Tragedy, contra Plato’s idealization, is closer to, and more consistent with, the truth of lived experience. The significance of Lacoue-Labarthe’s study lies in demonstrating the importance of Rousseau’s thought for the advancement of theatre. His counterintuitive argument (which cuts against the grain of Rousseau’s objection to theatre) unfolds as follows: if Rousseau believes humanity is at its best when stressing the raw, honest, nascent state-of-nature, then imitation is one of the most salient and well-known features of our Ur-like (originary) behavior. Thus if imitation (mimesis) is a core feature of l’homme sauvage, theatre is the repository of imitation, leading to the subtitle of the book, “originary mimesis.” Rousseau’s “The Savage Man” is for Lacoue-Labarthe, admiringly, “a mimetic animal” who is therefore “originarily, an actor” (33–35). It follows that Rousseau actually favors theatre because imitation is natural sincerity, sincerity is exemplary [End Page 381] (being honest and virtuous), and theatre is imitation—ergo, theatre personifies humanity at its most sincere. Both authors stake their claims through labyrinthian arguments. Each painstakingly and articulately takes readers through dialectical ebb and flow, with Plato (for Critchley) and Rousseau (for Lacoue-Labarthe) as their chess-like competitors. Critchley writes passionately with a presentist emphasis on Greek drama in order...

Anthropological Dimension of Constructivism in the Culture of Presence

To the authors’ mind human activity is more frequently based on Constructivism in spheres as science, epistemology, education, upbringing, number of living practices, etc. The authors emphasize if such approach relies on Enlightenment rationality there are many risks and negative consequences of it using what was obviously already in 20th century. The reason is in specific comprehension of subject that influences on imperfect anthropological dimension of the rationality. Analysing of its modification has necessarily led the authors to take into account the Culture of Presence idea in the process of anthropological dimension realisation. The Culture of Presence “clears” the place for a new “intellectual surrounding” where there is a need to leave the awful Constructivism position formed through metaphysical comprehension of subject. In the article there were proposed the categories of those culture, there emphasizes their relevance in new life conditions and there was analysed the Presence phenomenon in the contemporary scientists researches. The authors underline the Culture of Presence basis and implementations of this culture contribute to disappearance of self-contained subject. In the event situation the subject could be replaced by subjectivity capable to respond, to empathize, to be responsible for others, etc. The contemporary humanities need to renew anthropological dimension inasmuch as comprehension of it cannot be guided at traditional norms of Enlightenment rationality and metaphysics discourse.

Young Hegelian sources for a conception of the self

Young Hegel’s writings has been a source for many endeavours aiming at extracting edifying resources for contemporary ethical and political debate. In this paper, I focus on Hegel’s earliest writings – stemming from the periods of Stuttgart, Tubingen and Bern – in search for elements that can propel a conception of self. By endorsing an ethical and political stance of young Hegel’s writings, I oppose those who see in these writings concerning the essence of religion a mystical-pantheistic thesis. Instead, I argue that Hegel is more concerned with a Republican view of religion, one that is very close to French political thought, such as Rousseau and Montesquieu. Just as much, the practical grounds for addressing ethical life and assessing Modernity’s capacity for the latter is rooted on a Hellenistic ideal. The Greek sources derive from young Hegel’s reading of the tragedies as comprising three notions: origin, simplicity and exteriority. I explore some features relating the notions of origin and simplicity as dating back to monastic life and the works of Winckelmann and Schiller. These elements are constantly intertwined in Hegel’s opposition to the rationalism of Enlightenment, mainly of Kant, as well as his adherence and reformulation of universal reason. Relying on these sources, I divide the paper into three sections: the enlightened self, the sensible self and the simple self. I conclude with the idea that Hegel envisaged a kind of sensible reason he often referred to by “heart”, by which he meant an originating and simple experience of the world through nature and the community that achieves universal practical reason by comprising socially shared perceptive, affective and imaginative resources at play at the moment of a putative moral action.

Sympathy, Magnetism, and Immoderate Laughter: The Feather in Cook’s Last Voyage

A mysterious force capable of binding things as well as people together and a guiding moral principle, the concept of “sympathy” in the late eighteenth century blurred the boundaries between superstition and Enlightenment rationality. What light might this “sympathy” shed on James Cook’s last voyage? What might it say about the induction of artifacts brought back from that voyage into European collections and, correspondingly, the contemporaneous introduction of “European” objects into Pacific cosmologies? Focusing on the materiality of these objects, specifically, the feather, allows us to explore the ways in which “sympathy” both unites and divides these heterogeneous archives.

The Cambridge Companion to American Gothic

The Cambridge Companion to American Gothic

Perelman’s phenomenology of rhetoric: Foucault contests Chomsky’s complaint about media communicology in the age of Trump polemic

AbstractThe analysis explores the main arguments of Noam Chomsky’s short book,Media Controlthat also reprints the monograph “The Journalist from Mars: How the ‘War on Terror’ Should Be Reported.” The problematic is Aristotelian rhetoric and Enlightenment rationality (justice) in civic discourse (Lógos) as compared to the thematic of dialogic reasonableness (Eulógos). Chomsky’s assumption of, and critique of, “old rhetoric” [Aristotle’srhētorikḗ] is followed by a discussion of Chiam Perelman’s “new rhetoric” [presocraticpoiētikḗ/epideiktikos / gērys] and his “incarnate adherence” (givingvoiceto) concept of the Universal Audience as a function of Epideictic argumentation. This is also a critique of Stephen Toulman’s neo-Aristotelian model of rhetorical “warrant” and its connection to Charles S. Peirce’s normative semiotic of the “argument cycle.” Heidegger’s and Lakoff’s concept of discourse framing is associated with Michel Foucault’s rhetoric concept of an ethic of social discourse for the common good (parrhesia) in the age of Umberto Eco’s hyperreality media that displays Baudrillard’s simulacra, such as Donald Trump.

Commodification of Pilgrimage to the Holy Land of Jerusalem Critical Study of Spiritual Tourism and the Advertising Power Based on Adorno's Critical Theory

Commodification as a shift from use value to exchange value does happen to various aspects of culture, including religious values ​​and practices. Religions cannot avoid commodification. Almost all aspects of religions have experienced it - symbols, clothings, or rituals. One example is the commodification of the pilgrimage to the Holy City of Jerusalem by the producers of culture industry, resulting in "danger" with regard to the degradation of the essence of pilgrimage into a mere entertainment value (for pilgrims) and into a profitable business prospect. They use advertising instruments as the main promotional media.
 Using a critical paradigm, this study seeks (1) to reveal the form and process of the commodification of values ​​and the practices of pilgrimage to the Holy Land (2) how the power of advertising distributes the meaning and value of the pilgrimage in shaping, accommodating, and attracting interest, and meeting people's needs of spirituality and the implications to their sustainable reality. This research mainly uses the reference to Adorno's thinking about the critique of the commodification that ends in negativity. The ultimate goal of this study is to use the concept of reconstruction as a criticism of Adorno's deconstruction in overcoming total negativity by building emancipation, participation and communication that synthesizes rationality of enlightenment and philosophical reflection so that at the same time surpasses (aufhebung) claims of unilateral progress by rationality of the mind by opening the other side of enlightenment rationality, including rational emotion or irrational faith, as something rational.
 This qualitative approach found that the capital owners of the pilgrimage trip to the Holy Land of Jerusalem and its surroundings commodify the content that is originated from religious values ​​and practices, in order to obtain maximum profits. Advertising media power is the main instrument of promotion and the dissemination of new values ​​in religious life is designed to transform existing values. This study found a dilemmatic and ironic conditions, thus an action plan and a struggle are planned, by increasing bargaining power with capital owners, emphasizing that they could survive if they accommodate and carry humanitarian development values; humans return to their nature.

Leipzig after Bach: Church & Concert Life in a German City by Jeffrey S. Sposato

Reviewed by: Leipzig after Bach: Church & Concert Life in a German City by Jeffrey S. Sposato R. Larry Todd (bio) Jeffrey S. Sposato. Leipzig after Bach: Church & Concert Life in a German City (New York: Oxford University Press, 2018). xix, 313 pp. The iconic image of J. S. Bach as the very epitome of musical Lutheranism has long been a fixture in music histories. But, as Jeffrey Sposato reminds us with impressive erudition in his new monograph, the strain of Lutheranism that Bach practiced during his tenure in Leipzig did not completely accord with how the new faith was practiced in other Reformation centers that had taken root in German realms in the sixteenth century. For in large part, Leipzig remained a "beacon of conservative Lutheran thought" that retained "all aspects of Catholic liturgy and tradition" not "in direct conflict with Reformation theology" (12–13). Though the Enlightenment and its rationalist philosophies would influence Protestant Germany writ large in the eighteenth century, in Leipzig the Hauptgottesdienst essentially remained unchanged since its establishment in the city's churches on Pentecost Sunday in 1539. Paradoxically, if Dresden, capital of Saxony, was the seat of the region's political power, where Saxon electors and kings professed the Catholic faith, Leipzig, which lacked a court presence and instead projected its influence as a major mercantile center through its trade fairs, adhered to Lutheranism. Thus, the principle of cuius regio, eius religio (whose region, his religion) established by the Peace of Augsburg (1555) did not obtain throughout Saxony, where Leipzig became a center of Lutheranism while Dresden remained Catholic. But in order for this "compromise" to work, Leipzig by and large continued to observe a Lutheran orthodoxy that at once retained several ties to Catholic liturgy and resisted newer, heterodox Protestant directions that tested that orthodoxy. Chief among these were pietism and the outbreak of Enlightenment thought. As Sposato argues, pietism, notwithstanding its stimulation of hymn composition and Bible study, did not have a significant impact on Leipzig church services; similarly, Enlightenment rationalism, as propounded by Johann Christoph Gottsched, who taught at the University, did not affect the course of church worship until later in the eighteenth century. So despite the tectonic spiritual disruptions caused by the Reformation, Leipzig maintained ties to the reigning Catholicism practiced in Dresden only some seventy-five miles to the southeast. What these political realities had meant for Luther was that "despite his significant theological differences with the Roman church, when it came to constructing a [End Page 308] liturgy, he attacked the Catholic Ordo Missae with a scalpel rather than a sledgehammer" (61). And Leipzig, in part because of its proximity to Dresden, remained a bulwark of orthodox Lutheranism that kept "the most visible Catholic traditions intact," altering "only those aspects of the mass that directly contradict[ed] Lutheran precepts" (62). As well trodden as this history has been by generations of scholars, much of their research has centered, understandably enough, on the career of Bach, and in particular on his Leipzig years as Thomaskantor (1723–1750). Considerably less attention has been focused on the musical life of the city in the century after Bach, leading up to Mendelssohn's celebrated tenure as the civic music director (1835–1847). In three probing, extended chapters that make up the bulk of the volume, Sposato treats three relationships, centered on the positions of Thomaskantor and city Kapellmeister, that document the musical life of the city, but have largely evaded a thorough accounting: Johann Friedrich Doles and Johann Adam Hiller, Hiller and Johann Gottfried Schicht, and Moritz Hauptmann and Felix Mendelssohn Bartholdy. One of the author's signal accomplishments in this volume is to weave a rich narrative history of this period, and to explicate the traditions of the musical culture that connected Bach's legacy to Mendelssohn. And another, equally significant contribution is to trace the symbiotic relationship between musical life in the church and concert hall, and to show how Seneca the Younger's maxim chosen by Hiller for the Gewandhaus Concerts in 1781—"res severa est gaudium verum" ("a serious matter is a true joy," Epistulae morales ad Lucilium, 23)—continued to inform Leipzig musical life down through the...

Nietzsche as precursor of postmodern translation studies

Friedrich Nietzsche is generally considered the precursor of postmodern philosophy (Erickson 2001: 84), the basis of which are: Antichrist (rejection of all attachment to God) and a call for a re-evaluation of all values, a negation of conventional metaphysics, an insistence on perspectivism, a rejection of Enlightenment rationality and the advocation of will to power. Nietzsche’s postmodern philosophy and his thought on translation play a fundamental role in postmodern translation studies, uncrowning the author as God of the text, liberating the translator, and enlarging the space of multi interpretative signifiers. Meanwhile, his insights have helped extricate translators from ethical questions about their re-creativity, encourage them to develop a translator’s subjectivity and consequently broaden the horizon of translation studies. Such radical thoughts as perspectivism in interpretation, re-evaluation of Christian values, a historical sense of the past, and the conquest of the Ancient, especially by translation, can also be applied to his thoughts on translation (studies), though not so systematic as they are, initiating an inspiring postmodern approach to translation studies, and exerting a lasting and profound influence on his followers like Heidegger, Gadamer, Benjamin, Pound, Derrida, Steiner, Lefevere, Venuti, etc. An elaborative review of Nietzsche’s insightful ideas as such should clarify the genealogy of postmodern translation studies in general.

Le Réveil des coeurs: Journal de voyage du frère morave Fries. Languedoc, Béarn, Guyenne, Saintonge, Angoumois, Poitou 1761–1762

Le Réveil des coeurs: Journal de voyage du frère morave Fries. Languedoc, Béarn, Guyenne, Saintonge, Angoumois, Poitou 1761–1762