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The Arabic Language: A Latin of Modernity?

modernity” (or of how the political, social, cultural, technological, or economic relations were organized in the west, ensuring its domination over the rest of the world [cf Malik 2017 : 56; Mommsen 1987 : 38]). It required quite a leap of faith to propose that Arabic could be French’s match. But such faith was not in short supply, as proposers of the idea also saw Arabic as the language of god, thus the world’s first-ever language conferred on humanity directly from the heavens. From this perspective, French had to be inferior to the holy language of the Quran

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Wider die „Culturbrille“ – Versuch, Hartmut Böhmes „Perspektiven der Kulturwissenschaft“ auszuweiten

as a Paradigm for Anthropology. In: Ethos 18/1, S. 5-47. Dießelmann, Anna-Lena (2014): Menschen und Tiere – Vom Verschwimmen einer ehemals stabilen Opposition In: Zeitschrift für Kulturwissenschaften [Themenheft] Vorstellungskraft. Hrsg. von Siegfried Mattl und Christian Schulte 2 (2014), S. 45-70. Eisenstadt, S. N. (2000): Multiple Modernities. In: Daedalus 129/1, S. 1-29. Fabian, Johannes (2001): Im Tropenfieber. Wissenschaft und Wahn in der Erforschung Zentralafrikas. München: Beck. Fabian, Johannes (1983): Time and the Other. How

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Authorial Self and Modernity as Reflected in Diaries and Memoirs. Three 19th-Century Hungarian Case Studies

Abstract

The role of the diaries and memoirs in the process of the conscious self-reflection and their contribution to the emergence of modern individual personalities are well-known facts of the intellectual history. The present paper intends to analyze a special form of the creation of modern individual character; it is the self-creation of the writer as a conscious personality, often with a clearly formulated opinion about her/his own social role. There will be offered several examples from the 19th-century history of the Hungarian intelligentsia. This period is more or less identical with the modernization of the “cultural industry” in Hungary, dominated by the periodicals with their deadlines, fixed lengths of the articles, and professional editing houses on the one hand and the cultural nation building on the other. Concerning the possible social and cultural role of the intelligentsia, it is the moment of the birth of a new type, so-called public intellectual. I will focus on three written sources, a diary of a Calvinist student of theology, Péter (Litkei) Tóth, the memoirs of an influential public intellectual, Gusztáv Szontagh, and a belletristic printed diary of a young intellectual, János Asbóth.

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Prekäre Natur – Schauplätze ökologischen Erzählens zwischen 1840 und 1915 ll Eine Forschungsskizze ll.

-)finden. Wissensfabrikation zwischen Geschichte und Gedächtnis. In: Nell, Werner/Weiland, Marc (Hgg.): Imaginäre Dörfer. Zur Wiederkehr des Dörflichen in Literatur, Film und Lebenswelt. Bielefeld: transcript, S. 53-80. Locher, Fabien/Fressoz, Jean-Baptiste (2012): Modernity’s Frail Climate: A Climate History of Environmental Reflexivity. In: Critical Inquiry 38/3, S. 579-598. Malm, Andreas (2018): The Progress of this Storm. Nature and Society in a Warming World. London: Verso. Marszałek, Magdalena/Nell, Werner/Weiland, Marc (2017): Über Land

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Vom Schwarz-Weiß-Kontrast zur dividuellen Kompositkultur

. Bologna: Damiani. Frobenius, Leo (1933): Kulturgeschichte Afrikas. Prolegomena zu einer historischen Gestaltlehre. Frankfurt/M.: Phaidon. Gilroy, Paul (1993): The Black Atlantic. Modernity and Double Consciousness. London/New York: Verso. Glissant, Edouard (1981): Le Discours Antillais. Paris: Seuil. Glissant, Edouard (1986): Zersplitterte Welten. Der Diskurs der Antillen. Heidelberg: Wunderhorn. Glissant, Eduoard (1997): Traité du Tout-Monde, Paris: Gallimard. Hall, Stuart

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The Challenge of Postsecularism

recognized status equality” ( Bauman, 2017 , p. 140). The postsecular understanding of religious and secular mutuality is exactly about this. Bauman’s appreciation for Pope Francis could be confirmed by the sociologist Michele Dillon in the book Postsecular Catholicism: Relevance and Renewal in which the author stated that: “The Catholic Church has many resources that well match the postsecular turn” ( Dillon, 2018 , p. 165). Dillon made reference to Habermas’ concept of “contrite modernity,” which she applied also to the Catholic Church. And in the light of the recent

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Contemporary Religiosity and the Absence of Solidarity With Those in Need

interpretations. What Comes after Secularization – The Czech Case Study Secularization was understood in European modernity as a process of emancipation from religion, in which religious thinking, practices, and institutions lost social significance. The turn of the twentieth and twenty-first centuries brought new developments within this paradigm (see Martin 2005 , Davie 1999 ). Thus, we now speak about different modes of the return of religion and spirituality into the public space and about its coexistence with what of the secularization paradigm is still alive. I

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Secular Formatting of the Sacred: Human Rights and the Question of Secularization and Re-Sacralization

the sacralization Joas describes. If they achieve the role of a secular formatting of the sacred, the ideals of human rights may profit from a more modest and pragmatic approach to their history, their genealogy, and their future influence. References Asad, Talal. 2003. Formations of the Secular: Christianity, Islam, Modernity Stanford, CA: Stanford University Press. Asad Talal. 2003 Formations of the Secular: Christianity, Islam, Modernity Stanford, CA Stanford University Press Asad, Talal. 2015. “Reflections on Violence, Law, and

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How to Respond to Conflicts Over Value Pluralism?

the next of kin, especially of the elderly, is a telling example in this respect. In comparison, the formal and procedural ethics of modernity has proven incapable to substitute the motivational and translational potential of these traditions so that the norms of the former risk to remain empty phrases. This is illustrated by the fact the principles of no-harm and self-determination, being the (almost) universally accepted rules for moral decision-making in modern societies, lose a lot of their plausibility when applied to concrete moral dilemmas ( Dülmer 2014 , 257

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