{"id":650,"date":"2020-04-14T12:37:15","date_gmt":"2020-04-14T12:37:15","guid":{"rendered":"https:\/\/dgej.hab.de\/?p=650"},"modified":"2021-12-16T09:37:31","modified_gmt":"2021-12-16T09:37:31","slug":"650","status":"publish","type":"post","link":"https:\/\/dgej.hab.de\/index.php\/2020\/04\/14\/650\/","title":{"rendered":""},"content":{"rendered":"\n<h1> Jahrgang 37 (2013) Heft 1 <\/h1>\n\n\n\n<p><strong>Heft<\/strong><br>1 (2013)<\/p>\n\n\n\n<p><strong>Jahrgang<\/strong><br>37<\/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>Zwei deutsch-amerikanische Panels auf der 44. Tagung der American Society for Eighteenth-Century Studies (ASECS), 4.-7. April 2013 (Cleveland, OH) (Elizabeth Harding, Anita Traninger, Rainer Godel)<\/li><\/ul>\n\n\n\n<p><strong>Beitr\u00e4ge<\/strong><\/p>\n\n\n\n<ul><li>Daniel Fulda: Gab es \u203adie Aufkl\u00e4rung\u2039? Einige geschichtstheoretische, begriffsgeschichtliche und schlie\u00dflich programmatische \u00dcberlegungen anl\u00e4sslich einer neuerlichen Kritik an unseren Epochenbegriffen. S. 11-25 <div><div class=\"spoiler-wrap\"><div class=\"spoiler-head no-icon  collapsed\" title=\"Expand\">Abstract<\/div><div class=\"spoiler-body\" style=\"display: none;\"> Apart from the German \u203aAufkl\u00e4rung\u2039, epoch designations such as \u203athe Enlightenment\u2039 and \u203aLes Lumi\u00e8res\u2039 did not originate during their period of reference, which is why they have been repeatedly subject to criticism. This article will evaluate the scientific legitimacy of those designations by referring to arguments from the theory of history and conceptual history. A second focus will be on the \u203acommon denominator\u2039 implied by the notion of period, which has, however, come under pressure from recent scholarly attempts to highlight the intrinsic plurality of the Enlightenment. The article concludes with a proposition on how to account for the unity of heterogeneous elements in the context of 18th century history. \/ \u00c0 l\u2019exception de l\u2019\u00a0\u00ab\u00a0Aufkl\u00e4rung\u00a0\u00bb allemande, les d\u00e9signations d\u2019\u00e9poque telles que les \u00ab\u00a0Lumi\u00e8res\u00a0\u00bb et l\u2019\u00a0\u00ab\u00a0Enlightenment\u00a0\u00bb ne sont pas originaires de la p\u00e9riode \u00e0 laquelle elles se r\u00e9f\u00e8rent, ce qui a suscit\u00e9 des critiques r\u00e9currentes. Notre propos sera d\u2019\u00e9valuer la l\u00e9gitimit\u00e9 scientifique de ces d\u00e9signations en nous appuyant sur des arguments relevant de la th\u00e9orie de l\u2019histoire et de l\u2019histoire des concepts. Dans un deuxi\u00e8me temps, nous nous pencherons sur le probl\u00e8me du \u00ab\u00a0d\u00e9nominateur commun\u00a0\u00bb qu\u2019implique la notion d\u2019\u00e9poque qui, du reste, a \u00e9t\u00e9 contest\u00e9e par des approches scientifiques qui tentaient, au contraire, de mettre en avant la pluralit\u00e9 intrins\u00e8que des Lumi\u00e8res. Notre r\u00e9flexion se conclue sur une proposition \u2013 celle de savoir comment rendre compte de la coh\u00e9rence de ph\u00e9nom\u00e8nes h\u00e9t\u00e9rog\u00e8nes au XVIIIe si\u00e8cle. <\/div><noscript><div class=\"spoiler-body\"> Apart from the German \u203aAufkl\u00e4rung\u2039, epoch designations such as \u203athe Enlightenment\u2039 and \u203aLes Lumi\u00e8res\u2039 did not originate during their period of reference, which is why they have been repeatedly subject to criticism. This article will evaluate the scientific legitimacy of those designations by referring to arguments from the theory of history and conceptual history. A second focus will be on the \u203acommon denominator\u2039 implied by the notion of period, which has, however, come under pressure from recent scholarly attempts to highlight the intrinsic plurality of the Enlightenment. The article concludes with a proposition on how to account for the unity of heterogeneous elements in the context of 18th century history. \/ \u00c0 l\u2019exception de l\u2019\u00a0\u00ab\u00a0Aufkl\u00e4rung\u00a0\u00bb allemande, les d\u00e9signations d\u2019\u00e9poque telles que les \u00ab\u00a0Lumi\u00e8res\u00a0\u00bb et l\u2019\u00a0\u00ab\u00a0Enlightenment\u00a0\u00bb ne sont pas originaires de la p\u00e9riode \u00e0 laquelle elles se r\u00e9f\u00e8rent, ce qui a suscit\u00e9 des critiques r\u00e9currentes. Notre propos sera d\u2019\u00e9valuer la l\u00e9gitimit\u00e9 scientifique de ces d\u00e9signations en nous appuyant sur des arguments relevant de la th\u00e9orie de l\u2019histoire et de l\u2019histoire des concepts. Dans un deuxi\u00e8me temps, nous nous pencherons sur le probl\u00e8me du \u00ab\u00a0d\u00e9nominateur commun\u00a0\u00bb qu\u2019implique la notion d\u2019\u00e9poque qui, du reste, a \u00e9t\u00e9 contest\u00e9e par des approches scientifiques qui tentaient, au contraire, de mettre en avant la pluralit\u00e9 intrins\u00e8que des Lumi\u00e8res. Notre r\u00e9flexion se conclue sur une proposition \u2013 celle de savoir comment rendre compte de la coh\u00e9rence de ph\u00e9nom\u00e8nes h\u00e9t\u00e9rog\u00e8nes au XVIIIe si\u00e8cle. <\/div><\/noscript><\/div><\/div><\/li><\/ul>\n\n\n\n<ul><li>Harald Kleinschmidt: Die Rezeption des Japanberichts Engelbert Kaempfers im Wandel vom 18. zum 19. Jahrhundert. S. 26-41 <div><div class=\"spoiler-wrap\"><div class=\"spoiler-head no-icon  collapsed\" title=\"Expand\">Abstract<\/div><div class=\"spoiler-body\" style=\"display: none;\"> This following article examines the changing perceptions of Japan in a text by the physician Engelbert Kaempfer (1651\u20131716), who travelled through Asia from 1683 to 1693. His statistical account of Japan was widely used as an important source in Europe during the eighteenth century and continued to shape European attitudes towards Japan in a different way in the 19th century. \/ L\u2019article suivant \u00e9tudie les changements de perception du Japon dans un texte du m\u00e9decin Engelbert Kaempfer (1651 \u2013 1716) qui a voyag\u00e9 en Asie entre 1683 et 1693. Sa description statistique du Japon a \u00e9t\u00e9 largement utilis\u00e9e comme source de connaissance essentielle dans l\u2019Europe du XVIIIe si\u00e8cle et a continu\u00e9, \u00e0 un autre point de vue, \u00e0 fa\u00e7onner les diff\u00e9rentes attitudes de l\u2019Europe vis-\u00e0-vis du Japon au XIXe si\u00e8cle. <\/div><noscript><div class=\"spoiler-body\"> This following article examines the changing perceptions of Japan in a text by the physician Engelbert Kaempfer (1651\u20131716), who travelled through Asia from 1683 to 1693. His statistical account of Japan was widely used as an important source in Europe during the eighteenth century and continued to shape European attitudes towards Japan in a different way in the 19th century. \/ L\u2019article suivant \u00e9tudie les changements de perception du Japon dans un texte du m\u00e9decin Engelbert Kaempfer (1651 \u2013 1716) qui a voyag\u00e9 en Asie entre 1683 et 1693. Sa description statistique du Japon a \u00e9t\u00e9 largement utilis\u00e9e comme source de connaissance essentielle dans l\u2019Europe du XVIIIe si\u00e8cle et a continu\u00e9, \u00e0 un autre point de vue, \u00e0 fa\u00e7onner les diff\u00e9rentes attitudes de l\u2019Europe vis-\u00e0-vis du Japon au XIXe si\u00e8cle. <\/div><\/noscript><\/div><\/div><\/li><\/ul>\n\n\n\n<ul><li>Joachim Klein: Russisches Herrscherlob: Der\u017eavins \u00bbHymne auf die Sanftmut\u00ab. S. 42-55 <div><div class=\"spoiler-wrap\"><div class=\"spoiler-head no-icon  collapsed\" title=\"Expand\">Abstract<\/div><div class=\"spoiler-body\" style=\"display: none;\"> The significance of panegyric poetry within eighteenth-century Russian literature is difficult to overestimate. Almost every Russian poet of the period cultivated it in some form. In analysing Derzhavin\u2019s \u201cHymn to Gentleness\u201d, I would like to present an example of this flourishing tradition and show the complexity of its social and political context. \/ Il serait difficile de surestimer l\u2019importance de la po\u00e9sie pan\u00e9gyrique dans la litt\u00e9rature russe du XVIIIe si\u00e8cle. Pratiquement tous les po\u00e8tes russes de l\u2019\u00e9poque ont cultiv\u00e9 cette po\u00e9sie sous quelque forme que ce soit. Dans le cadre de l\u2019analyse de l\u2019\u00ab Hymne \u00e0 la douceur \u00bb de Derjavine, je souhaite pr\u00e9senter un exemple de cette tradition florissante et montrer la complexit\u00e9 de son contexte politique et social. <\/div><noscript><div class=\"spoiler-body\"> The significance of panegyric poetry within eighteenth-century Russian literature is difficult to overestimate. Almost every Russian poet of the period cultivated it in some form. In analysing Derzhavin\u2019s \u201cHymn to Gentleness\u201d, I would like to present an example of this flourishing tradition and show the complexity of its social and political context. \/ Il serait difficile de surestimer l\u2019importance de la po\u00e9sie pan\u00e9gyrique dans la litt\u00e9rature russe du XVIIIe si\u00e8cle. Pratiquement tous les po\u00e8tes russes de l\u2019\u00e9poque ont cultiv\u00e9 cette po\u00e9sie sous quelque forme que ce soit. Dans le cadre de l\u2019analyse de l\u2019\u00ab Hymne \u00e0 la douceur \u00bb de Derjavine, je souhaite pr\u00e9senter un exemple de cette tradition florissante et montrer la complexit\u00e9 de son contexte politique et social. <\/div><\/noscript><\/div><\/div><\/li><\/ul>\n\n\n\n<ul><li>Gabriel Trop: Aesthetic Askesis: Aesthetics as a Technology of the Self in the Philosophy of Alexander Baumgarten. S. 56-73 <div><div class=\"spoiler-wrap\"><div class=\"spoiler-head no-icon  collapsed\" title=\"Expand\">Abstract<\/div><div class=\"spoiler-body\" style=\"display: none;\"> Die von Baumgarten in seinem Werk Aesthetica (1750\/58) angestrebte Vervollkommnung des sensitiven Erkenntnisverm\u00f6gens, die an die Tradition der geistlichen \u00dcbungen der Antike und des Ignatius von Loyola anschlie\u00dft, setzt ein System \u00e4sthetischer \u00dcbungen voraus, in dem die sinnliche Realit\u00e4t selbst \u2013 darin eingeschlossen Praktiken der Kunstproduktion und Kunstrezeption \u2013 zur Quelle einer neuen Askese wird. Schlie\u00dflich zielt diese Askese auf einen nicht reproduzierbaren Geisteszustand: eine Offenheit, die das Subjekt auf das unerwartete Ereignis der eigenen sinnlichen F\u00e4higkeiten vorbereitet. \/ La perfection de la cognition sensible vis\u00e9e par Baumgarten dans son \u0153uvre \u00ab Aesthetica \u00bb (1750\/1758), en continuit\u00e9 avec la tradition des exercices spirituels de l\u2019Antiquit\u00e9 et d\u2019Ignace de Loyola, pr\u00e9suppose un syst\u00e8me d\u2019exercices esth\u00e9tiques dans lequel la r\u00e9alit\u00e9 sensible en soi \u2013 y compris toute pratique de production ou de r\u00e9ception artistique \u2013 devient source d&#8217;une nouvelle forme d&#8217;ask\u0113sis. Ce type d&#8217;asc\u00e8se aspire \u00e0 un \u00e9tat d\u2019esprit non reproductible : une ouverture d\u2019esprit qui pr\u00e9pare le sujet \u00e0 faire l\u2019exp\u00e9rience de la manifestation inattendue de ses propres facult\u00e9s sensibles. <\/div><noscript><div class=\"spoiler-body\"> Die von Baumgarten in seinem Werk Aesthetica (1750\/58) angestrebte Vervollkommnung des sensitiven Erkenntnisverm\u00f6gens, die an die Tradition der geistlichen \u00dcbungen der Antike und des Ignatius von Loyola anschlie\u00dft, setzt ein System \u00e4sthetischer \u00dcbungen voraus, in dem die sinnliche Realit\u00e4t selbst \u2013 darin eingeschlossen Praktiken der Kunstproduktion und Kunstrezeption \u2013 zur Quelle einer neuen Askese wird. Schlie\u00dflich zielt diese Askese auf einen nicht reproduzierbaren Geisteszustand: eine Offenheit, die das Subjekt auf das unerwartete Ereignis der eigenen sinnlichen F\u00e4higkeiten vorbereitet. \/ La perfection de la cognition sensible vis\u00e9e par Baumgarten dans son \u0153uvre \u00ab Aesthetica \u00bb (1750\/1758), en continuit\u00e9 avec la tradition des exercices spirituels de l\u2019Antiquit\u00e9 et d\u2019Ignace de Loyola, pr\u00e9suppose un syst\u00e8me d\u2019exercices esth\u00e9tiques dans lequel la r\u00e9alit\u00e9 sensible en soi \u2013 y compris toute pratique de production ou de r\u00e9ception artistique \u2013 devient source d&#8217;une nouvelle forme d&#8217;ask\u0113sis. Ce type d&#8217;asc\u00e8se aspire \u00e0 un \u00e9tat d\u2019esprit non reproductible : une ouverture d\u2019esprit qui pr\u00e9pare le sujet \u00e0 faire l\u2019exp\u00e9rience de la manifestation inattendue de ses propres facult\u00e9s sensibles. <\/div><\/noscript><\/div><\/div><\/li><\/ul>\n\n\n\n<ul><li>Hans-Christian Riechers: \u00bbVis \u00e0 vis de soi-m\u00eame\u00ab: Knigges <em>\u00dcber den Umgang mit Menschen<\/em>. <br>S. 74-82 <div><div class=\"spoiler-wrap\"><div class=\"spoiler-head no-icon  collapsed\" title=\"Expand\">Abstract<\/div><div class=\"spoiler-body\" style=\"display: none;\"> Knigge\u2019s On Human Relations (1788) is seen as a document of the pre-Revolutionary epoch which sets out to establish an ethics of self-preservation. The subject assumed in it is constituted through its struggle against power structures with which it comes into contact at court and in secret societies. A contextualization with the stoic model of self-control and interpretation by Michel Foucault is given. \/ L\u2019\u0153uvre Du commerce avec les hommes (1788) de Knigge est consid\u00e9r\u00e9e comme un document de la p\u00e9riode pr\u00e9r\u00e9volutionnaire qui aspire \u00e0 mettre en place une \u00e9thique de la pr\u00e9servation de soi. Le sujet qu\u2019elle pr\u00e9suppose se constitue \u00e0 travers sa lutte contre les structures de pouvoir auxquelles il est confront\u00e9 \u00e0 la cour et au sein de soci\u00e9t\u00e9s secr\u00e8tes. On replacera ces r\u00e9flexions dans le contexte du mod\u00e8le sto\u00efcien du contr\u00f4le de soi et de l&#8217;interpr\u00e9tation qu&#8217;en donne Michel Foucault. <\/div><noscript><div class=\"spoiler-body\"> Knigge\u2019s On Human Relations (1788) is seen as a document of the pre-Revolutionary epoch which sets out to establish an ethics of self-preservation. The subject assumed in it is constituted through its struggle against power structures with which it comes into contact at court and in secret societies. A contextualization with the stoic model of self-control and interpretation by Michel Foucault is given. \/ L\u2019\u0153uvre Du commerce avec les hommes (1788) de Knigge est consid\u00e9r\u00e9e comme un document de la p\u00e9riode pr\u00e9r\u00e9volutionnaire qui aspire \u00e0 mettre en place une \u00e9thique de la pr\u00e9servation de soi. Le sujet qu\u2019elle pr\u00e9suppose se constitue \u00e0 travers sa lutte contre les structures de pouvoir auxquelles il est confront\u00e9 \u00e0 la cour et au sein de soci\u00e9t\u00e9s secr\u00e8tes. On replacera ces r\u00e9flexions dans le contexte du mod\u00e8le sto\u00efcien du contr\u00f4le de soi et de l&#8217;interpr\u00e9tation qu&#8217;en donne Michel Foucault. <\/div><\/noscript><\/div><\/div><\/li><\/ul>\n\n\n\n<ul><li>Irmgard Egger: Mittelkraft \u2013 Sinne \u2013 Medium. Anthropologie und \u00c4sthetik in Schillers medizinischen Schriften und in den <em>Kallias<\/em>-Briefen. S. 83-91 <div><div class=\"spoiler-wrap\"><div class=\"spoiler-head no-icon  collapsed\" title=\"Expand\">Abstract<\/div><div class=\"spoiler-body\" style=\"display: none;\">\u00a0This essay deals with the relationship between anthropology and aesthetics in the works of Friedrich Schiller. Beginning with Haller&#8217;s \u203aMittelkraft\u2039 as a link between body and soul, Schiller develops his theory of sensuality and mediality, leading to the concept of beauty as a medium between soul and body and, eventually, as a means in itself. \/ Cet essai est consacr\u00e9 \u00e0 la relation entre l&#8217;anthropologie et l&#8217;esth\u00e9tique dans les \u0153uvres de Friedrich Schiller. Partant de la \u00ab Mittelkraft \u00bb (force centrale) de Haller comme lien entre l&#8217;\u00e2me et le corps, Schiller d\u00e9veloppe sa th\u00e9orie de la sensualit\u00e9 et de la m\u00e9dialit\u00e9 menant au concept de la beaut\u00e9 comme m\u00e9dium entre l&#8217;\u00e2me et le corps et, \u00e9ventuellement, comme une fin en soi. <\/div><noscript><div class=\"spoiler-body\">\u00a0This essay deals with the relationship between anthropology and aesthetics in the works of Friedrich Schiller. Beginning with Haller&#8217;s \u203aMittelkraft\u2039 as a link between body and soul, Schiller develops his theory of sensuality and mediality, leading to the concept of beauty as a medium between soul and body and, eventually, as a means in itself. \/ Cet essai est consacr\u00e9 \u00e0 la relation entre l&#8217;anthropologie et l&#8217;esth\u00e9tique dans les \u0153uvres de Friedrich Schiller. Partant de la \u00ab Mittelkraft \u00bb (force centrale) de Haller comme lien entre l&#8217;\u00e2me et le corps, Schiller d\u00e9veloppe sa th\u00e9orie de la sensualit\u00e9 et de la m\u00e9dialit\u00e9 menant au concept de la beaut\u00e9 comme m\u00e9dium entre l&#8217;\u00e2me et le corps et, \u00e9ventuellement, comme une fin en soi. <\/div><\/noscript><\/div><\/div><\/li><\/ul>\n\n\n\n<p><strong>Aus der Forschung<\/strong><\/p>\n\n\n\n<ul><li>Arnd Beise: Das f\u00fcnfte Halbdutzend <em>Theatertexte<\/em> aus dem Wehrhahn-Verlag erschien 2011. Sammelbesprechung der B\u00e4nde 25-30<\/li><li>Sascha Weber: Philosophie, Religion und Aufkl\u00e4rung. Zwei Neuerscheinungen <\/li><li>Herbert Jaumann \u00fcber Gelehrte Polemik. Intellektuelle Konfliktversch\u00e4rfungen um 1700. Hg. Kai Bremer, Carlos Spoerhase (2011) <\/li><li>Gerhard Sauder \u00fcber Sikander Singh: Christian F\u00fcrchtegott Gellert (2010)<\/li><li>Norbert Waszek \u00fcber Isaac Euchel. Der Kulturrevolution\u00e4r der j\u00fcdischen Aufkl\u00e4rung. Hg. Marion Aptroot, Andreas Kennecke, Christoph Schulte (2010) <\/li><li>Ulrich Niggemann \u00fcber Freiheit, Fortschritt und Verhei\u00dfung: Blickwechsel zwischen Europa und Nordamerika seit der fr\u00fchen Neuzeit. Hg. Claus Veltmann, J\u00fcrgen Gr\u00f6schl, Thomas M\u00fcller-Bahlke (2011)<\/li><li>Daniel Bellingradt \u00fcber Jeffrey Freedman: Books Without Borders in Enlightenment Europe. French Cosmopolitanism and German Literary Markets (2012) <\/li><li>Christina Rothen \u00fcber Die Lebenswelten Pestalozzis im Spiegel seiner Korrespondenz 1760\u20131810 \/ Les Mondes de Pestalozzi au Mirroir de sa Correspondance 1760\u20131810. Hg. Daniel Tr\u00f6hler, Rebekka Horlacher (2011) (=&nbsp;xviii.ch. Jahrbuch der Schweizerischen Gesellschaft f\u00fcr die Erforschung des 18. Jahrhunderts 1, 2010) <\/li><li>Patrick Stoffel \u00fcber Wissenschaft \u2013 Berge \u2013 Ideologien. Johann Jakob Scheuchzer (1672\u20131733) und die fr\u00fchneuzeitliche Naturforschung \/ Scienza \u2013 montagna \u2013 ideologie. Johann Jakob Scheuchzer (1672\u20131733) e la ricerca naturalistica in epoca moderna. Hg. Simona Boscani Leoni (2010)<\/li><li>Hans-Ulrich Seifert \u00fcber Lettere Prussiane di Francesco Algarotti (1712\u20131764). Mediatore di Culture. A cura di Rita Unfer Lukoschik e Ivana Miatto (2011) <\/li><li>Reinhold Rieger \u00fcber Marianne Schr\u00f6ter: Aufkl\u00e4rung durch Historisierung. Johann Salomo Semlers Hermeneutik des Christentums (2012) <\/li><li>Bj\u00f6rn Spiekermann \u00fcber Kevin F. Hilliard: Freethinkers, Libertines and Schw\u00e4rmer. Heterodoxy in German Literature, 1750\u20131800 (2011) <\/li><li>Simona Boscani Leoni \u00fcber Anne-Charlott Trepp: Von der Gl\u00fcckseligkeit alles zu wissen. Die Erforschung der Natur als religi\u00f6se Praxis in der Fr\u00fchen Neuzeit (2009) <\/li><li>Peter Go\u00dfens \u00fcber Wieland \/ \u00dcbersetzen. Sprachen, Gattungen, R\u00e4ume. Hg. Bettine Menke, Wolfgang Struck (2010) <\/li><li>Stefanie Buchenau \u00fcber Clemens Schwaiger: Alexander Gottlieb Baumgarten \u2013 ein intellektuelles Portr\u00e4t. Studien zur Metaphysik und Ethik von Kants Leitautor (2011) <\/li><li>Susanne Schmid \u00fcber Tea and the Tea-Table in Eighteenth-Century England. 4 Bde. General editor: Markman Ellis (2010) <\/li><li>Norbert Waszek \u00fcber Universit\u00e4t im Umbruch. Universit\u00e4t und Wissenschaft im Spannungsfeld der Gesellschaft um 1800. Hg. Joachim Bauer, Olaf Breidbach, Hans-Werner Hahn (2010) <\/li><li>Stefan Elit \u00fcber Frauke Berndt: Poema\/Gedicht. Die epistemische Konfiguration der Literatur um 1750 (2011) <\/li><li>Robert Seidel \u00fcber Johann Heinrich Merck: Gesammelte Schriften. Hg. Ulrike Leuschner. Mitarbeit: Am\u00e9lie Krebs. Bd. 1: 1760-1775, Bd. 2: 1776-1777 (2012)<\/li><li>Dirk Fleischer \u00fcber Martin Gierl: Geschichte als pr\u00e4zisierte Wissenschaft. Johann Christoph Gatterer und die Historiographie des 18. Jahrhunderts im ganzen Umfang (1023)<\/li><li>Martin Rector \u00fcber Roland Krebs: De Gottsched \u00e0 Goethe. 24 \u00e9tudes sur le th\u00e9\u00e2tre allemand. \/ Von Gottsched bis Goethe. 24. Untersuchungen zur Geschichte des deutschen Theaters (2012)<\/li><li>Benedikt Brunner \u00fcber Friedemann Stengel: Aufkl\u00e4rung bis zum Himmel. Emanuel Swedenborg im Kontext der Theologie und Philosophie des 18. Jahrhunderts (2011) <\/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 37 (2013) Heft 1 Heft1 (2013) Jahrgang37 Aus der Arbeit der DGEJ Zu diesem Heft (Carsten Zelle) Zwei deutsch-amerikanische Panels auf der 44. Tagung der American Society for Eighteenth-Century Studies (ASECS), 4.-7. April 2013 (Cleveland, OH) (Elizabeth Harding, Anita Traninger, Rainer Godel) Beitr\u00e4ge Daniel Fulda: Gab es \u203adie Aufkl\u00e4rung\u2039? Einige geschichtstheoretische, begriffsgeschichtliche und schlie\u00dflich programmatische \u00dcberlegungen anl\u00e4sslich einer neuerlichen<\/p>\n<p><a class=\"more-link\" href=\"https:\/\/dgej.hab.de\/index.php\/2020\/04\/14\/650\/\">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\/650"}],"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=650"}],"version-history":[{"count":6,"href":"https:\/\/dgej.hab.de\/index.php\/wp-json\/wp\/v2\/posts\/650\/revisions"}],"predecessor-version":[{"id":1359,"href":"https:\/\/dgej.hab.de\/index.php\/wp-json\/wp\/v2\/posts\/650\/revisions\/1359"}],"wp:attachment":[{"href":"https:\/\/dgej.hab.de\/index.php\/wp-json\/wp\/v2\/media?parent=650"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/dgej.hab.de\/index.php\/wp-json\/wp\/v2\/categories?post=650"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/dgej.hab.de\/index.php\/wp-json\/wp\/v2\/tags?post=650"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}