Suchergebnisse

Frontmatter -- Contents -- Introduction -- Chapter One:Plato -- Chapter Two: Aristotle -- Chapter Three: Machiavelli -- Chapter Four: Thomas Hobbes -- Chapter Five: John Locke -- Chapter Six: Montesquieu -- Chapter Seven: Rousseau -- Chapter Eight: The Federalist Papers -- Notes -- Bibliography -- Index

Every effort is being made to retain in the literature programs of the Soviet schools and universities all the best work of the Russian literary giants of the nineteenth century. There is even a trend in Soviet scholarship to place the best literary work of the Soviet period in the tradition of the nineteenth-century Russian classics. Lenin repeated time and again that it was necessary "to assimilate critically all that is valuable from the preceding culture." Some Soviet scholars go even further and claim that socialist realism and its best representatives are continuing the literary traditions of the great nineteenth-century Russian writers. Konstantin Fedin is thought of as one who continues Turgenev's "traditions of intellectualism" and shares his ability to be "a chronicler of his epoch, a creator of unforgettable women characters," and Sholokhov is regarded as a writer who further develops Tolstoy's style. Some Soviet critics even complain because there is no visible link in the educational programs to connect Mayakovsky with Pushkin and Lermontov.

With the Ottoman conquest of the Balkans, its military, political and administrative settlement specifically in Kosova (1455), among other things, began the spread of Islamic-ottoman religion and culture. In order to spread the new faith rapidly, the need for building new religious objects, mosques grew. Çarshi Mosque (1389-1461) and Fatih Mosque (1461) in Prishtina and Bajrakli Mosque (1461/72) in Peja, are representations of some of the first buildings of the Islamic religion in ottoman style with local elements in Kosova. These sacral buildings and mosques were imperial endowments. Furthermore, these mosques are the first single-spaced objects covered with dome in Kosova. Unfortunately, little or no significance has been given to this heritage and very few researchers have taken upon themselves studying ottoman heritage in Kosova. The purpose of this paper is to study, document, protect and promote this heritage, as a part of the cultural diversity of Kosova, which belongs to world heritage as well.

With the Ottoman conquest of the Balkans, its military, political and administrative settlement specifically in Kosova (1455), among other things, began the spread of Islamic-ottoman religion and culture. In order to spread the new faith rapidly, the need for building new religious objects, mosques grew. Çarshi Mosque (1389-1461) and Fatih Mosque (1461) in Prishtina and Bajrakli Mosque (1461/72) in Peja, are representations of some of the first buildings of the Islamic religion in ottoman style with local elements in Kosova. These sacral buildings and mosques were imperial endowments. Furthermore, these mosques are the first single-spaced objects covered with dome in Kosova. Unfortunately, little or no significance has been given to this heritage and very few researchers have taken upon themselves studying ottoman heritage in Kosova. The purpose of this paper is to study, document, protect and promote this heritage, as a part of the cultural diversity of Kosova, which belongs to world heritage as well.Keywords: Ottoman, architecture, mosque, typology, decorations, Kosova.

Contents -- List of Figures -- Introduction -- Chapter 1 Italian Celticisms: A Second (Unpublished) Version of Giovanni Fabbroni's Antichi Abitatori d'Italia (1803) -- Chapter 2 Local Pride, Ethnicity and Ancient History in Turin in the Risorgimento: The Representation of the Taurisci/Taurini in Carlo Promis' Storia dell'Antica Torino (1869) -- Chapter 3 The Invention of Numantia and Emporion: Archaeology and the Regeneration of Spanish and Catalan Nationalisms after the Crisis of 1898 -- Chapter 4 Illyrian Autochthonism and the Beginnings of South Slav Nationalisms in the West Balkans -- Chapter 5 Illyrians Across the Adriatic: A Cultural History of an Archaeological Culture -- Chapter 6 Classical Antiquity and Modern Greek National Identity: Reliving the Ancient Maritime Heritage at the Sea of Salamis -- Chapter 7 Shifting Discourses of Heritage and Identity in Turkey: Anatolianist Ideologies and Beyond -- Bibliography -- Index.

Principles and practices. Classical music, copyright, and collecting societies / Brian Inglis ; Growing a forest : the changing business of classical music publishing / Sarah Osborn ; Evolving business models in the classical record industry / Marius Carboni ; Managing artists in the classical sector : definitions and challenges / Atholl Swainston-Harrison ; On classical music competitions / Glen Kwok and Christopher Dromey -- Identity and diversity. Uncertain capital : class, gender, and the imagined futures of young classical musicians / Anna Bull ; Inequalities in the classical music industry : the role of subjectivity in constructions of the ideal classical musician / Christina Scharff ; Lifespan perspective theory and (classical) musicians' careers / Dawn Bennett and Sophie Hennekam ; Reimagining classical music performing organisations for the digital age / Brian Kavanagh -- Challenges and debates. Is classical music a living or heritage art form? / Susanna Eastburn ; Dancing to another tune : classical music in nightclubs and other non-traditional settings / Julia Haferkorn ; Curating classical music : towards a synergetic concert dramaturgy / Masa Spaan ; Talking about classical music : radio as public musicology / Chris Dromey

Abstract
Based on fresh archival research this article examines the exchange of Romanizing statuary between Italy and Spain during the ventennio fascista. Between 1933 and 1943, Italy and Spain exchanged copies of Roman statues as symbolic gestures, to substantiate their claims to a shared classical heritage of 'imperial greatness'. Using press reports and documentary film excerpts the article reconstructs public events that took place in Merida, Tarragona, Palma, and Zaragoza and assesses their impact. Behind these exchanges, and public ceremonies staged on their occasion, lay the Fascist concept of romanità: an archaeologically and aesthetically charged discourse placing Late-Republican and Early-Imperial Roman heritage in the epicentre of Fascist identity politics. Through improvised public performances of romanità, classical materialities, monumental as well as spatial, were imbued with Fascist dynamics, as the past turned into the present and projected into the future. Through individual and collective performance these ceremonies embodied a primeval Fascist ideal that appeared at once spectacular and modern.

Our Long Heritage was first published in 1955. Minnesota Archive Editions uses digital technology to make long-unavailable books once again accessible, and are published unaltered from the original University of Minnesota Press editions. This collection of readings, selected from the books and documents that were the major sources of American ideas and beliefs during the period of the founding of the democracy from 1750 to 1780, demonstrates that America has a long heritage behind its social and political philosophy. The excerpts are from the works that represent four different cultural or historical heritage, and they are presented in this order: the classical heritage, the English tradition to 1700, the continental stream, and the eighteenth century, both British and American. Mr. Clough, a former professor of English at the University of Wyoming, provides introductory and explanatory comment throughout the volume. The first book of its kind, it should be particularly useful in American studies programs

This essay has been inspired by the writings of the contemporary Neo-Confucian philosopher Mou Zongsan and the German sinologist Wolfgang Bauer. It assumes that the power of Mao Zedong's thought sprung from its ability to systematically subordinate the transformative philosophy of the classical Book of Changes to the Marxist model of revolutionary class struggle. If dialectical thinking requires thought to think against itself and thereby be able to continuously change itself from the inside, Mao seems to have been a master of dialectical thinking. One of the intellectual impulses for the Great Cultural Revolution was the radically unsentimental judgement that, in order for the socialist revolution to succeed, it was necessary to erase the ancient Chinese legacy of paradoxical thinking, and that this was a precondition of the possibility of Mao's Sino-Marxist discourse. But the enormous power that Mao's thought derived from the tension between revolutionary heroism and transformative flexibility revealed itself as self-destructive. Mao tried to fight against the failure of his revolutionary vision and the possibility that the wisdom of paradoxical thinking and the classical heritage of China could, finally, gain the upper hand in the ongoing struggle for modernization. From this perspective, this essay touches upon a contradiction, which can be understood as the principle contradiction of contemporary Chinese philosophy: the contradiction between the defence of Sino-Marxism as the ideological foundation of a "socialism with Chinese characteristics" on the one hand, and the renaissance of traditional culture and classical learning on the other, which entails a powerful challenge to this very foundation.