{"id":660,"date":"2020-04-15T12:33:58","date_gmt":"2020-04-15T12:33:58","guid":{"rendered":"https:\/\/dgej.hab.de\/?p=660"},"modified":"2021-12-16T09:58:12","modified_gmt":"2021-12-16T09:58:12","slug":"660","status":"publish","type":"post","link":"https:\/\/dgej.hab.de\/index.php\/2020\/04\/15\/660\/","title":{"rendered":""},"content":{"rendered":"\n<h1> Jahrgang 35 (2011) Heft 1 <\/h1>\n\n\n\n<p><strong>Heft<\/strong><br>1 (2011)<\/p>\n\n\n\n<p><strong>Jahrgang<\/strong><br>35<\/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 42. Tagung der American Society for Eighteenth-Century Studies (ASECS), Vancouver, BC, 17.-20. M\u00e4rz 2011 (Iwan-Michelangelo D&#8217;Aprile, Konstanze Baron, Frank Grunert)<\/li><\/ul>\n\n\n\n<p><strong>Beitr\u00e4ge<\/strong><\/p>\n\n\n\n<ul><li>Martin Fontius: Musiker als Zeitungsschreiber? Zu Emanuel Bachs vergessenem Anteil an der Kampagne gegen den Rektor Biedermann. S. 11-37 <div><div class=\"spoiler-wrap\"><div class=\"spoiler-head no-icon  collapsed\" title=\"Expand\">Abstract<\/div><div class=\"spoiler-body\" style=\"display: none;\"> The satirical articles written by the Berlin composers Christian Gottfried Krause and Emanuel Bach in a reply to a programme of 1749 are analysed in the context of the development of the newspapers in Germany. The proceeding remarks on the musicians as correspondents underscore the importance of the newspapers as a neglected source of the history of music in the eighteenth century. \/ Les articles satiriques avec lesquels les compositeurs berlinois Christian Gottfried Krause et Emanuel Bach r\u00e9pondent \u00e0 un programme scolaire de 1749 sont analys\u00e9s en rapport avec le d\u00e9veloppement de la presse en Allemagne. Les remarques croissantes sur les musiciens comme correspondants soulignent l\u2019importance des gazettes comme source pour l\u2019histoire de la musique au XVIII\u00e8me si\u00e8cle.\u00a0<\/div><noscript><div class=\"spoiler-body\"> The satirical articles written by the Berlin composers Christian Gottfried Krause and Emanuel Bach in a reply to a programme of 1749 are analysed in the context of the development of the newspapers in Germany. The proceeding remarks on the musicians as correspondents underscore the importance of the newspapers as a neglected source of the history of music in the eighteenth century. \/ Les articles satiriques avec lesquels les compositeurs berlinois Christian Gottfried Krause et Emanuel Bach r\u00e9pondent \u00e0 un programme scolaire de 1749 sont analys\u00e9s en rapport avec le d\u00e9veloppement de la presse en Allemagne. Les remarques croissantes sur les musiciens comme correspondants soulignent l\u2019importance des gazettes comme source pour l\u2019histoire de la musique au XVIII\u00e8me si\u00e8cle.\u00a0<\/div><\/noscript><\/div><\/div><\/li><\/ul>\n\n\n\n<ul><li>Jan Wim Buisman:&nbsp;Der rastlose Repetent Johannes Nicolaus Reinar (ca. 1713\u20131792). Eine Fallstudie zur Instrumentalisierung der christlichen Aufkl\u00e4rung. S. 38-57 <div><div class=\"spoiler-wrap\"><div class=\"spoiler-head no-icon  collapsed\" title=\"Expand\">Abstract<\/div><div class=\"spoiler-body\" style=\"display: none;\">The former German monk Johannes Nicolaus Reinar was a gipsy scholar whose academic career finally fell flat despite his stubborn efforts in Calvinist Herborn and Harderwijk. Even with his multiple doctorates he never rose above the level of a private tutor in Utrecht and The Hague. Partly out of a sense of social deprivation and frustration this ultimate outsider radicalized and embraced the ideas of the moderate Enlightenment, thus using them half-consciously both as a ideology of social and intellectual protest and as a means of distinction. \/ Johannes Nicolaus Reinar, ancien moine et savant itin\u00e9rant, a vu s\u2019\u00e9chouer finalement sa carri\u00e8re acad\u00e9mique malgr\u00e9 ses efforts acharn\u00e9s aux centres calvinistes Herborn et Harderwijk. Nonobstant ses doctorats multiples, il n\u2019a r\u00e9ussi qu\u2019\u00e0 obtenir un gagne-pain assez mis\u00e9rable comme r\u00e9p\u00e9titeur \u00e0 Utrecht et La Haye. Ses sentiments d\u2019exclusion et de frustration sociale le conduisirent \u00e0 l\u2019acceptation des id\u00e9es des Lumi\u00e8res chr\u00e9tiennes, les utilisant semi-consciemment comme une id\u00e9ologie de protestation et de distinction sociale et intellectuelle. <\/div><noscript><div class=\"spoiler-body\">The former German monk Johannes Nicolaus Reinar was a gipsy scholar whose academic career finally fell flat despite his stubborn efforts in Calvinist Herborn and Harderwijk. Even with his multiple doctorates he never rose above the level of a private tutor in Utrecht and The Hague. Partly out of a sense of social deprivation and frustration this ultimate outsider radicalized and embraced the ideas of the moderate Enlightenment, thus using them half-consciously both as a ideology of social and intellectual protest and as a means of distinction. \/ Johannes Nicolaus Reinar, ancien moine et savant itin\u00e9rant, a vu s\u2019\u00e9chouer finalement sa carri\u00e8re acad\u00e9mique malgr\u00e9 ses efforts acharn\u00e9s aux centres calvinistes Herborn et Harderwijk. Nonobstant ses doctorats multiples, il n\u2019a r\u00e9ussi qu\u2019\u00e0 obtenir un gagne-pain assez mis\u00e9rable comme r\u00e9p\u00e9titeur \u00e0 Utrecht et La Haye. Ses sentiments d\u2019exclusion et de frustration sociale le conduisirent \u00e0 l\u2019acceptation des id\u00e9es des Lumi\u00e8res chr\u00e9tiennes, les utilisant semi-consciemment comme une id\u00e9ologie de protestation et de distinction sociale et intellectuelle. <\/div><\/noscript><\/div><\/div><\/li><\/ul>\n\n\n\n<ul><li>Eberhard Kaus: \u00bbJudaeus Detmoldiae si non conversus, baptizatus saltem\u00ab. Konvertitenbild und ntij\u00fcdisches Ressentiment bei Polykarp Leyser (IV.). S. 58-72 <div><div class=\"spoiler-wrap\"><div class=\"spoiler-head no-icon  collapsed\" title=\"Expand\">Abstract<\/div><div class=\"spoiler-body\" style=\"display: none;\"> Referring to a letter from Polykarp Leyser (1690\u20131728), professor at Helmstedt University, to \u2013 presumably \u2013 the mathematician Johann Joachim Lange in Halle concerning the former rabbi Wilhelm Henrich Neumann\u00a0this article examines Leyser\u2019s attitude towards Jewry and converts from Judaism in relation to Pietistic \u203aphilosemitism\u2039 and the antijudaism of Lutheran orthodoxy. \/ Se r\u00e9f\u00e9rant \u00e0 une lettre de Polykarp Leyser (1690\u20131728), professeur \u00e0 Helmstedt, \u00e0 l\u2019adresse de \u2013 probablement \u2013 Johann Joachim Lange, math\u00e9maticien \u00e0 l\u2019universit\u00e9 de Halle, concernant l\u2019ancien Rabbi Wilhelm Henrich Neumann, cet article essaie de d\u00e9terminer l\u2019attitude de Leyser \u00e0 l\u2019\u00e9gard des juifs et les convertis du juda\u00efsme entre le \u203aphilos\u00e9mitisme\u2039 pi\u00e9tiste et l\u2019antijuda\u00efsme de l\u2019orthodoxie luth\u00e9rienne. <\/div><noscript><div class=\"spoiler-body\"> Referring to a letter from Polykarp Leyser (1690\u20131728), professor at Helmstedt University, to \u2013 presumably \u2013 the mathematician Johann Joachim Lange in Halle concerning the former rabbi Wilhelm Henrich Neumann\u00a0this article examines Leyser\u2019s attitude towards Jewry and converts from Judaism in relation to Pietistic \u203aphilosemitism\u2039 and the antijudaism of Lutheran orthodoxy. \/ Se r\u00e9f\u00e9rant \u00e0 une lettre de Polykarp Leyser (1690\u20131728), professeur \u00e0 Helmstedt, \u00e0 l\u2019adresse de \u2013 probablement \u2013 Johann Joachim Lange, math\u00e9maticien \u00e0 l\u2019universit\u00e9 de Halle, concernant l\u2019ancien Rabbi Wilhelm Henrich Neumann, cet article essaie de d\u00e9terminer l\u2019attitude de Leyser \u00e0 l\u2019\u00e9gard des juifs et les convertis du juda\u00efsme entre le \u203aphilos\u00e9mitisme\u2039 pi\u00e9tiste et l\u2019antijuda\u00efsme de l\u2019orthodoxie luth\u00e9rienne. <\/div><\/noscript><\/div><\/div><\/li><\/ul>\n\n\n\n<ul><li>J\u00f6rn Steigerwald: Serendipit\u00e0 oder Selbstaufkl\u00e4rung im Medium des Theaters: Carlo Gozzis<em> Il re cervo<\/em>. S. 73-89 <div><div class=\"spoiler-wrap\"><div class=\"spoiler-head no-icon  collapsed\" title=\"Expand\">Abstract<\/div><div class=\"spoiler-body\" style=\"display: none;\">&nbsp;Gozzi\u2019s comedy Il re cervo is a critical response to strategies used in the proliferation of discourses during the Enlightenment. His critique is not so much characteristic of the Anti-Enlightenment, but rather represents an example of the elite model of \u203aproblematisation\u2039. Gozzi refers to the concept of serendipit\u00e0 in order to relate knowledge and performance on multiple levels and thus to present exemplary technologies of the self as an alternative to them. \/ L\u2019\u00e9tude se concentre sur la com\u00e9die Il re cervo de Gozzi, qui refl\u00e8te d\u2019une mani\u00e8re critique les strat\u00e9gies de la mise en discours des Lumi\u00e8res. Cette critique ne doit pas \u00eatre consid\u00e9r\u00e9e comme une tendance anti-rationaliste, mais comme se basant sur le concept de la serendipit\u00e0, qui joint le savoir et la performance \u00e0 de divers niveaux pour mettre en sc\u00e8ne la probl\u00e9matisation de l\u2019homme en tant que mod\u00e8le exemplaire d\u2019une technologie du sujet. <\/div><noscript><div class=\"spoiler-body\">&nbsp;Gozzi\u2019s comedy Il re cervo is a critical response to strategies used in the proliferation of discourses during the Enlightenment. His critique is not so much characteristic of the Anti-Enlightenment, but rather represents an example of the elite model of \u203aproblematisation\u2039. Gozzi refers to the concept of serendipit\u00e0 in order to relate knowledge and performance on multiple levels and thus to present exemplary technologies of the self as an alternative to them. \/ L\u2019\u00e9tude se concentre sur la com\u00e9die Il re cervo de Gozzi, qui refl\u00e8te d\u2019une mani\u00e8re critique les strat\u00e9gies de la mise en discours des Lumi\u00e8res. Cette critique ne doit pas \u00eatre consid\u00e9r\u00e9e comme une tendance anti-rationaliste, mais comme se basant sur le concept de la serendipit\u00e0, qui joint le savoir et la performance \u00e0 de divers niveaux pour mettre en sc\u00e8ne la probl\u00e9matisation de l\u2019homme en tant que mod\u00e8le exemplaire d\u2019une technologie du sujet. <\/div><\/noscript><\/div><\/div><\/li><\/ul>\n\n\n\n<p><strong>Aus der Forschung<\/strong><\/p>\n\n\n\n<ul><li>Cerstin Bauer-Funke: Zur neuen Dramen\u00e4sthetik und Theaterpraxis im 18. Jahrhundert. Sammelrezension einschl\u00e4giger Neuerscheinungen <\/li><li>Dietmar Till \u00fcber Bj\u00f6rn Hambsch: &gt;&#8230; ganze andre Beredsamkeit&lt;. Transformationen antiker und moderner Rhetorik bei Johann Gottfried Herder (2007) <\/li><li>Katrin Bojarzin \u00fcber Till Dembeck: Texte rahmen. Grenzregionen literarischer Werke im 18. Jahrhundert (Gottsched, Wieland, Moritz, Jean Paul) (2007) <\/li><li>J\u00fcrgen Overhoff \u00fcber Jean-Antoine Houdon (1741-1828). Die sinnliche Skulptur. Katalog zur Ausstellung. Hg. Maraike B\u00fcckling, Guilhelm Scherf (2009) <\/li><li>Ulrich Niggemann \u00fcber Die Antike der Moderne. Vom Umgang mit der Antike im Europa des 18. Jahrhunderts. Hg. Veit Elm, G\u00fcnther Lottes, Vanessa de Senarclens (2009) <\/li><li>Dirk Fleischer \u00fcber Aufkl\u00e4rung und Esoterik. Rezeption \u2013 Integration \u2013 Konfrontation. Hg. Monika Neugebauer-W\u00f6lk (2009)<\/li><li>Kai Torsten Kanz \u00fcber Marion M\u00fccke, Thomas Schnalke: Briefnetz Leopoldina. Die Korrespondenz der Deutschen Akademie der Naturforscher um 1750 (2009)<\/li><li>Giuseppe Motta \u00fcber August Friedrich M\u00fcller: Einleitung in die Philosophischen Wissenschaften (1733). Hg. Kay Zenker (2008) <\/li><li>Hans-Peter Nowitzki \u00fcber Dirk Sangmeister: Seume und einige seiner Zeitgenossen. Beitr\u00e4ge zu Leben und Werk eines eigensinnigen Sp\u00e4taufkl\u00e4rers (2010) <\/li><li>Heiko Schnickmann \u00fcber Georg Eckert: \u00bbTrue, Noble, Christian Freethinking\u00ab. Leben und Werk Andrew Michael Ramsays (1686-1743) (2009) <\/li><li>Walter Sparn \u00fcber Albrecht Beutel: Aufkl\u00e4rung in Deutschland (2006) <\/li><li>Brunhilde Wehinger \u00fcber Italienerinnen und Italiener am Hofe Friedrich II. (1740-1786). Hg. Rita Unfer Lukoschik (2008) <\/li><li>Hanno Schmitt \u00fcber Frank St\u00fcckemann: Johann Moritz Schwager (1738-1804). Ein westf\u00e4lischer Landpfarrer und Aufkl\u00e4rer ohne Misere (2009) <\/li><li>Katrin Berndt \u00fcber The Early &gt;Britannica&lt;: the growth of an outstanding encyclopedia. Hg. Frank A. Kafker, Jeff Loveland (2009) <\/li><li>Hans-Wolf J\u00e4ger \u00fcber Michael R\u00fcppel: Gustav Friedrich Wilhelm Gro\u00dfmann (1743-1796). Eine Epoche deutscher Theater- und Kulturgeschichte (2010) <\/li><li>Albert Meier \u00fcber Jesko Reiling: Die Genese der idealen Gesellschaft. Studien zum literarischen Werk von Johann Jakob Bodmer (1698-1783) (2010) <\/li><li>Martin Fontius \u00fcber J\u00f6rg Kreutz: Cosimo Alessandro Collini (1727-1806). Ein europ\u00e4ischer Aufkl\u00e4rer am kurpf\u00e4lzischen Hof (2009) <\/li><li>Rafael Arnold \u00fcber Andreas Kennecke: Isaac Euchel. Architekt der Haskala (2007) <\/li><li>Andreas Pe\u010dar \u00fcber Francesco Algarotti. Ein philosophischer Hofmann im Jahrhundert der Aufkl\u00e4rung. Hg. Hans Schumacher, Brunhilde Wehinger (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 35 (2011) Heft 1 Heft1 (2011) Jahrgang35 Aus der Arbeit der DGEJ Zu diesem Heft (Carsten Zelle) Zwei deutsch-amerikanische Panels auf der 42. Tagung der American Society for Eighteenth-Century Studies (ASECS), Vancouver, BC, 17.-20. M\u00e4rz 2011 (Iwan-Michelangelo D&#8217;Aprile, Konstanze Baron, Frank Grunert) Beitr\u00e4ge Martin Fontius: Musiker als Zeitungsschreiber? Zu Emanuel Bachs vergessenem Anteil an der Kampagne gegen den Rektor<\/p>\n<p><a class=\"more-link\" href=\"https:\/\/dgej.hab.de\/index.php\/2020\/04\/15\/660\/\">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\/660"}],"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=660"}],"version-history":[{"count":4,"href":"https:\/\/dgej.hab.de\/index.php\/wp-json\/wp\/v2\/posts\/660\/revisions"}],"predecessor-version":[{"id":1363,"href":"https:\/\/dgej.hab.de\/index.php\/wp-json\/wp\/v2\/posts\/660\/revisions\/1363"}],"wp:attachment":[{"href":"https:\/\/dgej.hab.de\/index.php\/wp-json\/wp\/v2\/media?parent=660"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/dgej.hab.de\/index.php\/wp-json\/wp\/v2\/categories?post=660"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/dgej.hab.de\/index.php\/wp-json\/wp\/v2\/tags?post=660"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}