Suchergebnisse

Based on Michael Rössner and Carine Trapper's studies and the memoirs and feuilletons of the Viennese coffeehouse literati, the article concisely considers the genesis of Vienna's coffeehouse literati before a German invasion in 1938. The article confines itself to the Café Griensteidl, Café Central, and Herrenhof, three major coffeehouses literati: the conditions of their setting up and closing down, literary programmes offered by regular visitors at the coffeehouses, the so-called emotional attitude of the coffeehouse, as well as the conditions under which they were generally able to exist. At the stage of the Café Griensteidl, also known as Café Megalomania, the Young Vienna movement centered on Hermann Bahr to declare naturalism in literature and art to be at an end. On the other hand, in contrast to artists the literati of the given stage who later shifted to the Café Central combined salon writing and cafe culture whereby the coffeehouse was seen as a place of writing or even "lifestyle", "emotional attitude". At the stage of the Herrenhof, attempts were made to overcome an impressionistic sense of life upheld at the Café Central, the bohemian lifestyle, decadence and dandyism, and to refuel art, politics and literature discussions originating from the café setting with a tincture of revolutionary activism and anarchism. The Herrenhof literati were interrelated by lasciviousness and the demand for opioid intoxication carried over from the Café Central and promoted by psychoanalyst Otto Gross. Critical feeling and impotence of the modern individual to apprehend the causes of the impending catastrophe constituted an essential condition for cafe culture development. Anticipation of the imminent collapse of the Habsburg monarchy was driving the literati to abundant cafés in Vienna. [.]

Based on Michael Rössner and Carine Trapper's studies and the memoirs and feuilletons of the Viennese coffeehouse literati, the article concisely considers the genesis of Vienna's coffeehouse literati before a German invasion in 1938. The article confines itself to the Café Griensteidl, Café Central, and Herrenhof, three major coffeehouses literati: the conditions of their setting up and closing down, literary programmes offered by regular visitors at the coffeehouses, the so-called emotional attitude of the coffeehouse, as well as the conditions under which they were generally able to exist. At the stage of the Café Griensteidl, also known as Café Megalomania, the Young Vienna movement centered on Hermann Bahr to declare naturalism in literature and art to be at an end. On the other hand, in contrast to artists the literati of the given stage who later shifted to the Café Central combined salon writing and cafe culture whereby the coffeehouse was seen as a place of writing or even "lifestyle", "emotional attitude". At the stage of the Herrenhof, attempts were made to overcome an impressionistic sense of life upheld at the Café Central, the bohemian lifestyle, decadence and dandyism, and to refuel art, politics and literature discussions originating from the café setting with a tincture of revolutionary activism and anarchism. The Herrenhof literati were interrelated by lasciviousness and the demand for opioid intoxication carried over from the Café Central and promoted by psychoanalyst Otto Gross. Critical feeling and impotence of the modern individual to apprehend the causes of the impending catastrophe constituted an essential condition for cafe culture development. Anticipation of the imminent collapse of the Habsburg monarchy was driving the literati to abundant cafés in Vienna. [.]

The aim of this article is to inquire the possibilities that philosophical anthropology could propose as a contribution to the today's society. The context is very precise: the author is interested in the alive discussion about the problems and the perspectives of the catholic education after the extention of European Union. So, philosophical anthropology can also give some particular but also basic suggestions. The main thing in the context of growing technological aspect of our society is to protect, to remember the respect for human beeing. This value is especially evident in the sphere of education. So, the article researches several spheres of everyday life experience, but has an interesting task: to enquire if and how these aspects of human life reveal something, that is not simply absorbed by the pure rationality, that indicate the aspect of mystery, always present in a human person. One could remember here the main ideas of Emmanuel Levinas thought. But the article is based rather on the dialogical aspect of different contributions, also of psychology and theology. In the part, that is dedicated to the experience of time, the main author is s. Augustin, the attitude of other authors is rather typical. But mostly in the indication of R. Otto words "fascinans" and "tremendum", that originally were used to describe the experience of Sacrum, one could find an interesting connotation between augustinian reflection on time (also as a moment of kairos, of eternity in the present moment of grace, of convertion) and the indication proposed by famous scientist of religion. The aspect of humour introduces some unexpected and new ideas. One of them is the basic feature of objectivity, that is gained by a good humour. [.]

The aim of this article is to inquire the possibilities that philosophical anthropology could propose as a contribution to the today's society. The context is very precise: the author is interested in the alive discussion about the problems and the perspectives of the catholic education after the extention of European Union. So, philosophical anthropology can also give some particular but also basic suggestions. The main thing in the context of growing technological aspect of our society is to protect, to remember the respect for human beeing. This value is especially evident in the sphere of education. So, the article researches several spheres of everyday life experience, but has an interesting task: to enquire if and how these aspects of human life reveal something, that is not simply absorbed by the pure rationality, that indicate the aspect of mystery, always present in a human person. One could remember here the main ideas of Emmanuel Levinas thought. But the article is based rather on the dialogical aspect of different contributions, also of psychology and theology. In the part, that is dedicated to the experience of time, the main author is s. Augustin, the attitude of other authors is rather typical. But mostly in the indication of R. Otto words "fascinans" and "tremendum", that originally were used to describe the experience of Sacrum, one could find an interesting connotation between augustinian reflection on time (also as a moment of kairos, of eternity in the present moment of grace, of convertion) and the indication proposed by famous scientist of religion. The aspect of humour introduces some unexpected and new ideas. One of them is the basic feature of objectivity, that is gained by a good humour. [.]

The aim of this article is to inquire the possibilities that philosophical anthropology could propose as a contribution to the today's society. The context is very precise: the author is interested in the alive discussion about the problems and the perspectives of the catholic education after the extention of European Union. So, philosophical anthropology can also give some particular but also basic suggestions. The main thing in the context of growing technological aspect of our society is to protect, to remember the respect for human beeing. This value is especially evident in the sphere of education. So, the article researches several spheres of everyday life experience, but has an interesting task: to enquire if and how these aspects of human life reveal something, that is not simply absorbed by the pure rationality, that indicate the aspect of mystery, always present in a human person. One could remember here the main ideas of Emmanuel Levinas thought. But the article is based rather on the dialogical aspect of different contributions, also of psychology and theology. In the part, that is dedicated to the experience of time, the main author is s. Augustin, the attitude of other authors is rather typical. But mostly in the indication of R. Otto words "fascinans" and "tremendum", that originally were used to describe the experience of Sacrum, one could find an interesting connotation between augustinian reflection on time (also as a moment of kairos, of eternity in the present moment of grace, of convertion) and the indication proposed by famous scientist of religion. The aspect of humour introduces some unexpected and new ideas. One of them is the basic feature of objectivity, that is gained by a good humour. [.]