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Muqur bisirel-i arilγaqu tuqai asaγulta qariγulta
Naran-u gerel
In: Mongγol soyol šasin gün uqaγan sudulul-un čubural = Meng gu wen hua zong jiao zhe xue yan jiu cong shu 1
In: Mongγol soyol šasin gün uqaγan sudulul-un čubural = 蒙古文化宗教哲学研究丛书 1
Le lamine d'oro orfiche: istruzioni per il viaggio oltremondano degli iniziati greci
In: Biblioteca Adelphi 419
Yunanistan'daki Türk azınlığın hukuki özerkliği: (Müftülük meseleleriyle ilgili Yunan yargıtay ve danıştay kararları ve diğer belgeler)
In: Orion Kitabevi 69
Ieros nomos tu Islam kai musulmanoi ellēnes polites: metaxy koinotismu kai phileleutherismu
In: Dikaio kai koinōnia ston 21o aiōna 12
Plato and Theodoret: the Christian appropriation of Platonic philosophy and the Hellenic intellectual resistance
In: Cambridge classical studies
Mongγol čeger-ün čiγulγan
In: Ordos sudur bičig-ün čubural = E er duo si gu ji wen xian cong shu 1
In: Ordos sudur bičig-ün čubural = 鄂尔多斯古籍文献丛书 1
World Affairs Online
Η ΠΡΑΓΜΑΤΕΙΑ ΠΕΡΙ ΤΩΝ ΤΡΙΩΝ ΑΠΑΤΕΩΝΩΝ ΚΑΙ Ο ΕΥΡΩΠΑΪΚΟΣ ΔΙΑΦΩΤΙΣΜΟΣ
Δεν παρατίθεται περίληψη στα ελληνικά. ; Nassia Yakovaki, The «Traité des trois imposteurs)) and the European Enlightenment The aim of this article is to present the obscure but fascinating story of the production and diffusion of the Traité des trois imposteurs, the best seller of the clandestine literature in Europe during the first half of the 18th century and to discuss the new and to some extent controversial interpretations that the study of this text has provoked as far as the understanding of the European Enlightenment is concerned. The importance of this text derives, first of all, from its subversive ideas: it offers a bold and straightforward attack on all three monotheistic religions (Judaism, Christianity and Islam) by rejecting the principle of revelation and by pronouncing their founders as «impostors», while attributing the appearance of organized religions to political interests. Yet, the significance of this text goes beyond its content: the conditions of its production as well as of its circulation offer to modern historical research the chance to explore an «underground universe», peopled by relatively unknown figures, working among the middlemen of the publishing world. These circles —as it seems— had the readiness to respond creatively to a turbulent religious and political environment, to adopt rigid philosophical stands and to step into radical politics. Historical research has recently succeeded in investigating the complicated issues of the origin, dating, authorship and circulation of this notorious text and in disentangling the thread connecting this late 17th century production with the medieval legend of the «imposture». Crucial among these findings is on the one hand the bond that links the Traité with the works of Spinoza and on the other the connection between the production of the text and a group of people in late 17th and early 18th century Holland. The interesting questions concerning the general understanding of the era of «the crisis of the European consciousness» that the historical scholarship about the Traité has raised have already led to the formation of a new, stimulating, yet controversial historiographical trend which elaborates a new interpretation of the Enlightenment, around the idea of an early and radical Enlightenment (Margaret Jacob, 1981 and 2003, Jonathan Israel, 2001).
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