{"id":638,"date":"2020-04-03T09:31:49","date_gmt":"2020-04-03T09:31:49","guid":{"rendered":"https:\/\/dgej.hab.de\/?p=638"},"modified":"2021-12-16T08:36:26","modified_gmt":"2021-12-16T08:36:26","slug":"638","status":"publish","type":"post","link":"https:\/\/dgej.hab.de\/index.php\/2020\/04\/03\/638\/","title":{"rendered":""},"content":{"rendered":"\n<h1> Jahrgang 36 (2012) Heft 1 <\/h1>\n\n\n\n<p><strong>Heft<\/strong><br>1 (2012)<\/p>\n\n\n\n<p><strong>Jahrgang<\/strong><br>36<\/p>\n\n\n\n<p><\/p>\n\n\n\n\n\n<p><\/p>\n\n\n\n<p><strong>Aus der Arbeit der DGEJ<\/strong><\/p>\n\n\n\n<ul><li>Zu diesem Heft (Carsten Zelle) <\/li><li>Quo vadis Aufkl\u00e4rungsforschung? Eindr\u00fccke vom 13th International Congress of Eighteenth Century Studies, 25.-29. Juli 2011 in Graz (Daniel Fulda)<\/li><li>Aufkl\u00e4rung und Hofkultur in Dresden. Tagung der DGEJ, Wolfenb\u00fcttel, Herzog August Bibliothek, 11. \/12. Nov. 2011. Tagungsbericht (Roland Kanz, Johannes S\u00fc\u00dfmann) <\/li><li>Zwei deutsch-amerikanische Panels auf der 43. Tagung der American Society for Eighteenth-Century Studies (ASECS), San Antonio, TX, 22.-24. M\u00e4rz 2012 (Andrew McKenzie-McHarg) <\/li><\/ul>\n\n\n\n<p><strong>Beitr\u00e4ge<\/strong><\/p>\n\n\n\n<ul><li>Martin Mulsow: Die m\u00f6glichen Grenzen m\u00f6glicher Erfahrung. Weishaupt und Kant. S. 17-32 <div><div class=\"spoiler-wrap\"><div class=\"spoiler-head no-icon  collapsed\" title=\"Expand\">Abstract<\/div><div class=\"spoiler-body\" style=\"display: none;\"> This essay argues that the highest grade of the Order of the Illuminati is in part a reaction to Kant\u2019s Critique of Pure Reason, which was known to Adam Weishaupt through the infamous 1782 review by Johann Georg Feder and Christan Garve. The text of the grade tries to avoid Kant\u2019s alleged \u00bbsubjective idealism\u00ab by establishing objective truths. These truths are grounded on hypothetical additional senses that we gain after death \u2013 according to the biologist Charles Bonnet. Surprisingly, Weishaupt\u2019s arguments resemble some thoughts of present-day philosopher Thomas Nagel. \/ Cet essai con\u00e7oit le plus haut degr\u00e9 de l\u2019Ordre des Illumin\u00e9s en partie comme r\u00e9ponse \u00e0 la Critique de la raison pure de Kant, bien connue d\u2019Adam Weishaupt en raison de la notoire recension de Johann Georg Feder et Christian Garve datant de 1782. Le texte consacr\u00e9 au grade tente de contourner l\u2019 \u00bbid\u00e9alisme subjectif\u00ab de Kant en \u00e9tablissant des v\u00e9rit\u00e9s objectives. Ces v\u00e9rit\u00e9s trouvent leur origine dans de nouveaux sens hypoth\u00e9tiques acquis apr\u00e8s la mort \u2013 selon le naturaliste Charles Bonnet. Il est surprenant que les arguments avanc\u00e9s par Weishaupt s\u2019apparentent \u00e0 certaines pens\u00e9es du philosophe contemporain Thomas Nagel.<\/div><noscript><div class=\"spoiler-body\"> This essay argues that the highest grade of the Order of the Illuminati is in part a reaction to Kant\u2019s Critique of Pure Reason, which was known to Adam Weishaupt through the infamous 1782 review by Johann Georg Feder and Christan Garve. The text of the grade tries to avoid Kant\u2019s alleged \u00bbsubjective idealism\u00ab by establishing objective truths. These truths are grounded on hypothetical additional senses that we gain after death \u2013 according to the biologist Charles Bonnet. Surprisingly, Weishaupt\u2019s arguments resemble some thoughts of present-day philosopher Thomas Nagel. \/ Cet essai con\u00e7oit le plus haut degr\u00e9 de l\u2019Ordre des Illumin\u00e9s en partie comme r\u00e9ponse \u00e0 la Critique de la raison pure de Kant, bien connue d\u2019Adam Weishaupt en raison de la notoire recension de Johann Georg Feder et Christian Garve datant de 1782. Le texte consacr\u00e9 au grade tente de contourner l\u2019 \u00bbid\u00e9alisme subjectif\u00ab de Kant en \u00e9tablissant des v\u00e9rit\u00e9s objectives. Ces v\u00e9rit\u00e9s trouvent leur origine dans de nouveaux sens hypoth\u00e9tiques acquis apr\u00e8s la mort \u2013 selon le naturaliste Charles Bonnet. Il est surprenant que les arguments avanc\u00e9s par Weishaupt s\u2019apparentent \u00e0 certaines pens\u00e9es du philosophe contemporain Thomas Nagel.<\/div><\/noscript><\/div><\/div><\/li><\/ul>\n\n\n\n<ul><li>Ingrid Lohmann: Das Motiv des Bilderverbots bei Moses Mendelssohn. S. 33-42 <div><div class=\"spoiler-wrap\"><div class=\"spoiler-head no-icon  collapsed\" title=\"Expand\">Abstract<\/div><div class=\"spoiler-body\" style=\"display: none;\"> Moses Mendelssohn, in his treatise Jerusalem or On Religious Power and Judaism (1783), ascribes central cultural, historical and civilising importance to aniconism (image ban, Bilderverbot). The following article argues that Mendelssohn\u2019s interpretation of aniconism must be understood as a plea for an extended universalism \u2013 a universalism that acknowledges that Judaism as a religion stands on an equal footing with Christianity, thereby preventing a new kind of colonisation of the former at the beginning of the modern age. \/ Dans son essai J\u00e9rusalem ou Pouvoir religieux et juda\u00efsme (1783), Mendelssohn accorde \u00e0 l\u2019aniconisme (Bilderverbot) une importance historico-culturelle et civilisationnelle centrale. L\u2019essai suivant d\u00e9montre que l\u2019interpr\u00e9tation de l\u2019aniconisme faite par Mendelssohn doit \u00eatre entendue comme un plaidoyer en faveur d\u2019un universalisme \u00e9tendu \u2013 un universalisme reconnaissant le juda\u00efsme comme religion au m\u00eame rang que le christianisme, et pr\u00e9venant dans le m\u00eame temps une nouvelle colonisation au commencement du si\u00e8cle de la modernit\u00e9.<\/div><noscript><div class=\"spoiler-body\"> Moses Mendelssohn, in his treatise Jerusalem or On Religious Power and Judaism (1783), ascribes central cultural, historical and civilising importance to aniconism (image ban, Bilderverbot). The following article argues that Mendelssohn\u2019s interpretation of aniconism must be understood as a plea for an extended universalism \u2013 a universalism that acknowledges that Judaism as a religion stands on an equal footing with Christianity, thereby preventing a new kind of colonisation of the former at the beginning of the modern age. \/ Dans son essai J\u00e9rusalem ou Pouvoir religieux et juda\u00efsme (1783), Mendelssohn accorde \u00e0 l\u2019aniconisme (Bilderverbot) une importance historico-culturelle et civilisationnelle centrale. L\u2019essai suivant d\u00e9montre que l\u2019interpr\u00e9tation de l\u2019aniconisme faite par Mendelssohn doit \u00eatre entendue comme un plaidoyer en faveur d\u2019un universalisme \u00e9tendu \u2013 un universalisme reconnaissant le juda\u00efsme comme religion au m\u00eame rang que le christianisme, et pr\u00e9venant dans le m\u00eame temps une nouvelle colonisation au commencement du si\u00e8cle de la modernit\u00e9.<\/div><\/noscript><\/div><\/div><\/li><\/ul>\n\n\n\n<ul><li>Pauline Pujo: Geschichtsschreibung der Volksaufkl\u00e4rung im mediengeschichtlichen Kontext: Christoph Gottlieb Steinbecks <em>Frey- und Gleichheitsb\u00fcchlein<\/em> (1794). S. 43-55 <div><div class=\"spoiler-wrap\"><div class=\"spoiler-head no-icon  collapsed\" title=\"Expand\">Abstract<\/div><div class=\"spoiler-body\" style=\"display: none;\">\u00a0In the context of the reception of the French Revolution in the German speaking area, the transmission of historical knowledge was used for political education. The \u203aVolksaufkl\u00e4rer\u2039 Christoph Gottlieb Steinbeck (1766-1818) legitimated the German political institutions through a narrative of their origins echoing the French debate on the Roman or Franc origins of the monarchy. The representation of the Revolution, i. e. of contemporary history, is characterized by the use of the zograscope and of a political song. \/ Dans le contexte de la r\u00e9ception de la R\u00e9volution fran\u00e7aise dans l\u2019espace germanophone, la transmission de savoirs historiques servait \u00e0 l\u2019\u00e9ducation politique. Le \u203aVolksaufkl\u00e4rer\u2039 (\u00e9ducateur du peuple), Christoph Gottlieb Steinbeck (1766-1818), a l\u00e9gitim\u00e9 les institutions politiques allemandes dans un r\u00e9cit sur leurs origines faisant \u00e9cho aux d\u00e9bats fran\u00e7ais sur les origines romaines ou franques de la monarchie. La repr\u00e9sentation de la R\u00e9volution, en l\u2019occurrence de l\u2019histoire imm\u00e9diate, se caract\u00e9rise quant \u00e0 elle par le recours \u00e0 la vue d\u2019optique et \u00e0 la chanson politique.<\/div><noscript><div class=\"spoiler-body\">\u00a0In the context of the reception of the French Revolution in the German speaking area, the transmission of historical knowledge was used for political education. The \u203aVolksaufkl\u00e4rer\u2039 Christoph Gottlieb Steinbeck (1766-1818) legitimated the German political institutions through a narrative of their origins echoing the French debate on the Roman or Franc origins of the monarchy. The representation of the Revolution, i. e. of contemporary history, is characterized by the use of the zograscope and of a political song. \/ Dans le contexte de la r\u00e9ception de la R\u00e9volution fran\u00e7aise dans l\u2019espace germanophone, la transmission de savoirs historiques servait \u00e0 l\u2019\u00e9ducation politique. Le \u203aVolksaufkl\u00e4rer\u2039 (\u00e9ducateur du peuple), Christoph Gottlieb Steinbeck (1766-1818), a l\u00e9gitim\u00e9 les institutions politiques allemandes dans un r\u00e9cit sur leurs origines faisant \u00e9cho aux d\u00e9bats fran\u00e7ais sur les origines romaines ou franques de la monarchie. La repr\u00e9sentation de la R\u00e9volution, en l\u2019occurrence de l\u2019histoire imm\u00e9diate, se caract\u00e9rise quant \u00e0 elle par le recours \u00e0 la vue d\u2019optique et \u00e0 la chanson politique.<\/div><\/noscript><\/div><\/div><\/li><\/ul>\n\n\n\n<ul><li>Christoph Weber: Die Katastrophe als \u00e4sthetisches Faszinosum: Das Erdbeben in Sizilien und Kalabrien von 1783 im Spiegel deutschsprachiger Reisebericht. S. 56-70 <div><div class=\"spoiler-wrap\"><div class=\"spoiler-head no-icon  collapsed\" title=\"Expand\">Abstract<\/div><div class=\"spoiler-body\" style=\"display: none;\"> When a series of seismic shocks devastated the Sicilian merchant city Messina and large areas in the province of Calabria on February 5, 1783, the sheer magnitude of the disaster caused a stir among the European intelligentsia. Scholars such as Friedrich M\u00fcnter (1761-1830) and Johann Heinrich Bartels (1761-1850) flocked to the affected regions to collect their own first-hand impressions of the catastrophe \u2013 thereby becoming what one might refer to as some of the first \u203adisaster tourists\u2039. Although both authors set out to depict the earthquake in an objective and unsentimental manner, they employed highly stylized imagery that counteracts their efforts to provide a factual account of the devastations and human suffering they witnessed. \/ Quand une s\u00e9rie de chocs s\u00e9ismiques d\u00e9vaste la cit\u00e9 marchande sicilienne de Messine et de vastes r\u00e9gions de la province de Calabre le 5 f\u00e9vrier 1783, l\u2019ampleur du d\u00e9sastre fait sensation au sein de l\u2019intelligentsia europ\u00e9enne. Les grands penseurs tels que Friedrich M\u00fcnter (1761-1830) et Johann Heinrich Bartels (1761-1850) affluent dans les r\u00e9gions touch\u00e9es pour recueillir des impressions imm\u00e9diates sur la catastrophe \u2013 entrant ainsi au rang des premiers repr\u00e9sentants de ce que l\u2019on pourrait qualifier de \u203atouristes du d\u00e9sastre\u2039. Si les deux auteurs d\u00e9crivent le s\u00e9isme de mani\u00e8re objective et non sentimentale, ils recourent n\u00e9anmoins \u00e0 des images hautement stylis\u00e9es, en contradiction avec l\u2019approche factuelle de leur compte rendu des d\u00e9vastations et des souffrances humaines dont ils ont \u00e9t\u00e9 les t\u00e9moins. <\/div><noscript><div class=\"spoiler-body\"> When a series of seismic shocks devastated the Sicilian merchant city Messina and large areas in the province of Calabria on February 5, 1783, the sheer magnitude of the disaster caused a stir among the European intelligentsia. Scholars such as Friedrich M\u00fcnter (1761-1830) and Johann Heinrich Bartels (1761-1850) flocked to the affected regions to collect their own first-hand impressions of the catastrophe \u2013 thereby becoming what one might refer to as some of the first \u203adisaster tourists\u2039. Although both authors set out to depict the earthquake in an objective and unsentimental manner, they employed highly stylized imagery that counteracts their efforts to provide a factual account of the devastations and human suffering they witnessed. \/ Quand une s\u00e9rie de chocs s\u00e9ismiques d\u00e9vaste la cit\u00e9 marchande sicilienne de Messine et de vastes r\u00e9gions de la province de Calabre le 5 f\u00e9vrier 1783, l\u2019ampleur du d\u00e9sastre fait sensation au sein de l\u2019intelligentsia europ\u00e9enne. Les grands penseurs tels que Friedrich M\u00fcnter (1761-1830) et Johann Heinrich Bartels (1761-1850) affluent dans les r\u00e9gions touch\u00e9es pour recueillir des impressions imm\u00e9diates sur la catastrophe \u2013 entrant ainsi au rang des premiers repr\u00e9sentants de ce que l\u2019on pourrait qualifier de \u203atouristes du d\u00e9sastre\u2039. Si les deux auteurs d\u00e9crivent le s\u00e9isme de mani\u00e8re objective et non sentimentale, ils recourent n\u00e9anmoins \u00e0 des images hautement stylis\u00e9es, en contradiction avec l\u2019approche factuelle de leur compte rendu des d\u00e9vastations et des souffrances humaines dont ils ont \u00e9t\u00e9 les t\u00e9moins. <\/div><\/noscript><\/div><\/div><\/li><\/ul>\n\n\n\n<ul><li>Marcel Lepper: Deutsche Philologie im 18. Jahrhundert? Ein Forschungsbericht mit Bibliographie. <br>S. 71-105 <div><div class=\"spoiler-wrap\"><div class=\"spoiler-head no-icon  collapsed\" title=\"Expand\">Abstract<\/div><div class=\"spoiler-body\" style=\"display: none;\"> What do we mean when we speak of \u203aphilology\u2039? A discipline established in the 19th century, textual critique, or comparative linguistics? Studies in the 18th century offer a very different concept of philology, one that is not bound to the traditional curriculum of the \u203aliberal arts\u2039 but rather aims at the fundamental unity of thinking and language. Based on conceptual differentiations, this report presents a critical overview of the current research situation, also taking into consideration the decisive questions and the borders of philological thinking in the 18th century. \/ Qu\u2019entend-on par \u203aphilologie\u2039? Une discipline fond\u00e9e au XIXe si\u00e8cle, critique textuelle ou linguistiques compar\u00e9es? Les travaux de recherche au XVIIIe si\u00e8cle apportent une conception de la philologie tr\u00e8s diff\u00e9rente, non pas rattach\u00e9e au programme d\u2019\u00e9tudes des \u203aarts lib\u00e9raux\u2039 mais aspirant plut\u00f4t \u00e0 l\u2019unit\u00e9 fondamentale de la pens\u00e9e et du langage. Ce compte rendu s\u2019appuie sur des diff\u00e9renciations conceptuelles pour offrir une vue d\u2019ensemble critique de la situation actuelle de la recherche, prenant \u00e9galement en consid\u00e9ration les questions centrales mais aussi les fronti\u00e8res de la pens\u00e9e philologique du XVIIIe si\u00e8cle.<\/div><noscript><div class=\"spoiler-body\"> What do we mean when we speak of \u203aphilology\u2039? A discipline established in the 19th century, textual critique, or comparative linguistics? Studies in the 18th century offer a very different concept of philology, one that is not bound to the traditional curriculum of the \u203aliberal arts\u2039 but rather aims at the fundamental unity of thinking and language. Based on conceptual differentiations, this report presents a critical overview of the current research situation, also taking into consideration the decisive questions and the borders of philological thinking in the 18th century. \/ Qu\u2019entend-on par \u203aphilologie\u2039? Une discipline fond\u00e9e au XIXe si\u00e8cle, critique textuelle ou linguistiques compar\u00e9es? Les travaux de recherche au XVIIIe si\u00e8cle apportent une conception de la philologie tr\u00e8s diff\u00e9rente, non pas rattach\u00e9e au programme d\u2019\u00e9tudes des \u203aarts lib\u00e9raux\u2039 mais aspirant plut\u00f4t \u00e0 l\u2019unit\u00e9 fondamentale de la pens\u00e9e et du langage. Ce compte rendu s\u2019appuie sur des diff\u00e9renciations conceptuelles pour offrir une vue d\u2019ensemble critique de la situation actuelle de la recherche, prenant \u00e9galement en consid\u00e9ration les questions centrales mais aussi les fronti\u00e8res de la pens\u00e9e philologique du XVIIIe si\u00e8cle.<\/div><\/noscript><\/div><\/div><\/li><\/ul>\n\n\n\n<p><strong>Aus der Forschung<\/strong><\/p>\n\n\n\n<ul><li>Volker Mueller \u00fcber Die Junghegelianer. Aufkl\u00e4rung, Literatur, Religionskritik und politisches Denken. Hg. Helmut Reinalter (2010) <\/li><li>Martin Fontius \u00fcber Peter Jehle: Zivile Helden. Theaterverh\u00e4ltnisses und kulturelle Hegemonie in der franz\u00f6sischen und spanischen Aufkl\u00e4rung (2010) <\/li><li>Barry Murnane \u00fcber The Cambridge Companion to German Romanticism. Hg. Nicholas Saul (2009)<\/li><li>Barry Murnane \u00fcber Susanne Kord: Murderesses in German Writing 1720-1860. Heroines of Horror (2009) <\/li><li>Andreas Kleinert \u00fcber Georg Christoph Lichtenberg: Vorlesungen zur Naturlehre. Gottlieb Gamauf: \u00bbErinnerungen an Lichtenbergs Vorlesungen\u00ab. Die Nachschrift eines H\u00f6rers. Bearb. Albert Krayer, Klaus-Peter Lieb (2008) <\/li><li>Heiko Pollmeier \u00fcber Neil Safier: Measuring the New World. Enlightenment Science and South America (2008) <\/li><li>Gesa Dane \u00fcber Christine Weder: Erschriebene Dinge. Fetisch, Amulett, Talisman um 1800 (2007) <\/li><li>Helga Meise: Aufkl\u00e4rerische Erziehung f\u00fcrstlicher Kinder \u2013 vier Studien zu einem deutsch-franz\u00f6sischen Vergleich. Sammelbesprechung <\/li><li>Konstanze Baron \u00fcber Philipp Blom: \u00bbB\u00f6se Philosophen\u00ab. Ein Salon in Paris und das vergessene Erbe der Aufkl\u00e4rung (2011) <\/li><li>Susanne D\u00fcwell \u00fcber Peter Sindlinger: Lebenserfahrung(en) und Erfahrungsseelenkunde oder Wie der W\u00fcrttemberger Pfarrer Immanuel David Mauchart die Psychologie entdeckt (2010) <\/li><li>Stefanie Stockhorst \u00fcber Adolph Freiherr Knigge: Werke. Hg. Pierre-Andr\u00e9 Bois, Wolfgang Fenner, G\u00fcnter Jung, Paul Raabe, Michael R\u00fcppel, Christine Schrader. 4 Bde. (2010) <\/li><li>Herbert Jaumann \u00fcber Bernward Schmidt: Virtuelle B\u00fcchers\u00e4le. Lekt\u00fcre und Zensur gelehrter Zeitschriften an der r\u00f6mischen Kurie 1665-1765 (2009) <\/li><li>Herbert Jaumann \u00fcber Alexander Ko\u0161enina: Blitzlichter der Aufkl\u00e4rung. K\u00f6pfe \u2013 Kritiken \u2013 Konstellationen (2010)<\/li><li>Wolfram Malte Fues \u00fcber Sitten der sch\u00f6nen Pariser Welt. Sophie von La Roche und das <em>Monument du Costume<\/em>. Hg. Erdmut Jost (2011) <\/li><li>Brian McInnes \u00fcber Hans-Joachim Kertscher: Literatur und Kultur in Halle im Zeitalter der Aufkl\u00e4rung. Aufs\u00e4tze zum geselligen Leben in einer deutschen Universit\u00e4tsstadt (2007) <\/li><li>Michael Str\u00f6hmer \u00fcber Gerhard Ammerer: Das Ende f\u00fcr Schwert und Galgen? Legislativer Prozess und \u00f6ffentlicher Diskurs zur Reduzierung der Todesstrafe im Ordentlichen Verfahren unter Joseph II. (1781-1787) (2010) <\/li><li>Gabriele Crusius \u00fcber Torsten Sander: Ex Bibliotheca Bunaviana. Studien zu den institutionellen Bedingungen einer adligen Privatbibliothek im Zeitalter der Aufkl\u00e4rung (2011) <\/li><li>Gisela Schl\u00fcter \u00fcber Kant et les Lumi\u00e8res europ\u00e9ennes. Hg. Lorenzo Bianchi, Jean Ferrari, Alberto Postigliola (2009) <\/li><li>Elizabeth Harding \u00fcber Holger Zaunst\u00f6ck: Das Milieu des Verdachts. Akademische Freiheit, Politikgestaltung und die Emergenz der Denunziation in Universit\u00e4tsst\u00e4dten des 18. Jahrhunderts (2010) <\/li><li>Stefan Borchers \u00fcber Simone De Angelis: Anthropologien. Genese und Konfiguration einer \u203aWissenschaft vom Menschen\u2039 in der Fr\u00fchen Neuzeit (2010)<\/li><li>Engelhardt Weigl \u00fcber Manfred Geier: Die Br\u00fcder Humboldt. Eine Biographie (2009) <\/li><li>Laurenz L\u00fctteken \u00fcber Holger B\u00f6ning: Der Musiker und Komponist Johann Mattheson als Hamburger Publizist. Studie zu den Anf\u00e4ngen der Moralischen Wochenschriften und der deutschen Musikpublizistik (2011) <\/li><li>Martin Fontius: Raynals <em>Histoire des deux Indes<\/em> \u2013 zur kritischen Ausgabe <\/li><li>Christof Wingertszahn \u00fcber Karl Philipp Moritz: Signaturen des Denkens. Hg. Anthony Krupp (2010) <\/li><li>Benedikt Mauer \u00fcber Paul von Stetten d. J.: Selbstbiographie. Bd. 1: Die Aufzeichnungen zu den Jahren 1771-1792. Hg. Helmut Gier (2009) <\/li><\/ul>\n\n\n\n<p><strong>Sonstiges<\/strong><\/p>\n\n\n\n<p>Eingegangene B\u00fccher<\/p>\n\n\n\n<p><\/p>\n","protected":false},"excerpt":{"rendered":"<p>Jahrgang 36 (2012) Heft 1 Heft1 (2012) Jahrgang36 Aus der Arbeit der DGEJ Zu diesem Heft (Carsten Zelle) Quo vadis Aufkl\u00e4rungsforschung? Eindr\u00fccke vom 13th International Congress of Eighteenth Century Studies, 25.-29. Juli 2011 in Graz (Daniel Fulda) Aufkl\u00e4rung und Hofkultur in Dresden. Tagung der DGEJ, Wolfenb\u00fcttel, Herzog August Bibliothek, 11. \/12. Nov. 2011. Tagungsbericht (Roland Kanz, Johannes S\u00fc\u00dfmann) Zwei deutsch-amerikanische<\/p>\n<p><a class=\"more-link\" href=\"https:\/\/dgej.hab.de\/index.php\/2020\/04\/03\/638\/\">Weiterlesen<\/a><\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":[],"categories":[1],"tags":[],"_links":{"self":[{"href":"https:\/\/dgej.hab.de\/index.php\/wp-json\/wp\/v2\/posts\/638"}],"collection":[{"href":"https:\/\/dgej.hab.de\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/dgej.hab.de\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/dgej.hab.de\/index.php\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/dgej.hab.de\/index.php\/wp-json\/wp\/v2\/comments?post=638"}],"version-history":[{"count":5,"href":"https:\/\/dgej.hab.de\/index.php\/wp-json\/wp\/v2\/posts\/638\/revisions"}],"predecessor-version":[{"id":1329,"href":"https:\/\/dgej.hab.de\/index.php\/wp-json\/wp\/v2\/posts\/638\/revisions\/1329"}],"wp:attachment":[{"href":"https:\/\/dgej.hab.de\/index.php\/wp-json\/wp\/v2\/media?parent=638"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/dgej.hab.de\/index.php\/wp-json\/wp\/v2\/categories?post=638"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/dgej.hab.de\/index.php\/wp-json\/wp\/v2\/tags?post=638"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}