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Klebelsberg Kuno (1875-1932)
Nowadays, beside Governor Miklós Horthy, István Bethlen, Pál Teleki and Gyula Gömbös, probably the name of Kuno Klebelsberg comes up most frequently in the Hungarian media and in public discourse. We are concerning a real renaissance of dealing with him, however superficial they often are. Lately, several institutions have been named after Klebelsberg and he has become an almost cultic figure. Nevertheless, his cult frequently and unnecessary goes too far. In the past decades, many people have investigated his activity, but they have mainly concentrated on minor details. Following 1942, this have been the first book to attempt to summarize Kelbelsberg’s whole career, presenting the partly known and well-founded achievements in the politician’s performance and some of his unimplemented plans. It also designates the new direction of research on Klebelsberg: namely the significance of the lesser-known period of his life preceding his ministry of culture, when he started to build up himself. “I trust that my book, intended to be readable yet written with due scholarly background and citing many of Klebelsberg’s writings and the responses given to them, will contribute to the respect for my hero that he had well deserved. I also think it important that we should value him objectively and consider him not a semi-god but a man and politician. However excellent he was, as a fallible man, he also made mistakes when he sometimes perceived the possibilities before him and his country inaccurately. However, these facts do not detract from his merit but rather strengthen it because we can approach him through them.” Gábor Ujváry
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Centenary activities of Community Centre "Miladinovi Brothers" are filled with significant educational and cultural events known at home and abroad.
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Along with the differences between the various organizational units of the territoryin relation to the time and manner of conducting the fighting, Ilinden Uprising and its leaders largely reminiscent of the April Uprising and the apostles of the Bulgarian Revolutionary Central Committee.
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120 years ago, from 19 to 28 March 1895, a unifying Congress was held in Sofia, which established the Macedonian Committee (MC) as the governing body of a general organization which was joined by the Macedonian societies in Bulgaria and Romania and student societies in Western Europe and Russia.
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ЯВОРОВ КАТО КОЛЕКТИВНА МЕТАФОРА
This article, which may conventionally be classified under the genre philosophy of history, develops two metaphors of high symbolic value. The first is the year 1914, as the start of World War I, the third and last in a se-ries of wars at the start of the 20th century in which Bulgaria was involved. It led teleologically to the year 1919 (Neuilly) which marked the symbolic – therefore absolute – end of the Bulgarian National Revival. The second metaphor is the figure of Yavorov in its his mytho-biographical projection – the poet’s suicide in October 1914 can be seen as a collective metaphor, as a metaphor of a collective ontological loss; but also as an attainment of a qualitatively new state; as the loss of the Revival’s monolithic national aspect and the acquiring of the tragic experience of Modernity and its social fragmentariness.
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Faji gondolkodás a magyar néprajzban és az antropológiában a századfordulón
This paper recovers the “Magyar face debate” raging among ethnographers, anthropologists and public figures in the long decade between 1890 and 1903, a period which began with the preparation for the 1896 Millennium Exhibition and ended in the aftermath of the 1900 Paris World Exhibition (accompanied by various international scientific congresses). These events were of great national importance and provided scientists and politicians with unique possibilities to contribute to the nation’s self-definition and representation. The Magyar face debate also constituted an important episode in a long series of cross-disciplinary attempts to define race and ethnicity and to reflect on multiethnic nationhood. By discussing relevant aspects of the histories of ethnography and anthropology in the Dualist era, the paper studies the potential political role of these disciplines in nation building and explores what kind of racial thinking they gave rise to. Affected by the specific socio-political conditions of the ethnically most diverse country of contemporary Europe, the disciplinary trajectories of Hungarian ethnography and anthropology seem to have diverged from the models offered by the historiography in the British, French, and German contexts. The paper argues that the pluralistic, predominantly cultural and strongly integrative ethnographic tradition that prevailed in Hungary in the last decades of the nineteenth century did not notable wane and shift towards a biological, hierarchical and racialist thinking before the First World War.
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The analysis is based on sixty newspapers and journals of the given period. It wants to show the political and everyday life of people in the last month of the peace after the assasination of Franz Ferdinand and before the declaration on war. The essay also wants to show the changing standpoint of Hungarian political elite concerning the outbreak of the war, and the cultural background of Hungarian nationalism.
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The aim of this article is to prove, from a linguistic point of view, that the text of the abdication instrument of King Mihai I was not written by the king, but by a group of communist Romanian representatives, acting under Moscow’s direct orders. Language use, the aim of critical discourse analysis allows the revelation of diverse processes at text level that reflect larger social phenomena. These mechanisms at text level are not always decipherable with the naked eye. The manner in which language is used in the abdication instrument of King Mihai underlines the fact that whoever wrote the document did not respect the traditional peculiarities of such a text, as illustrated by numerous examples of other similar texts which form the so-called “royal archive”.
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One of the primary aims of the Hungarian Scholarly Society, a ‘counter-institution’ striving to foster a new type of public life in Hungarian intellectual circles, was to establish the Hungarian academic language for disciplines and catalogue the achievements of various scholarly fields accumulated until their time. Philosophy enjoyed a premium position among these efforts and can boast significant accomplishments rather early on. Following the first dedicated academic dictionary of mathematics, the Academy’s Philosophiai Műszótár (Academic Dictionary of Philosophy) was published in 1834 and the first serious historical overview of Hungarian philosophy by Pál Almási Balogh, also initiated and supported by the Academy, came out in the following year. Besides the compilation of literature Almási Balogh’s task was an inquiry into two fundamental problems. On one hand, he had to place the sources of Hungarian philosophy into the grand narrative of world history of philosophy, on the other hand he also had to insert the same material into the system of the then budding Hungarian national culture, and find its function and position therein. Writing the history of philosophy as an independent discipline was still a relatively novel concept at the time. Although university curricula included courses on the history of philosophy, the most widely used handbooks were still those by the first professional generation, primarily Jakob Brucker, on whose work Almási Balogh himself relies heavily too. Almási Balogh’s relationship with József Rozgonyi, the anti-Kantian protagonist of the Hungarian Kant debate (1792–1822), is also an important question, mainly because Rozgonyi’s British (specifically, Scottish) concept of philosophy was not at all prevalent in Hungary at the time. Rozgonyi’s university course, which testifies his uncommon orientation, has come down to posterity in the notes of the ex-Sárospatak student Almási Balogh, which provide an interesting early version to compare with the later printed edition. One of the main aims of the present study is to demonstrate the way in which Almási Balogh reconciles the Hungarian materials with the concepts of history of world philosophy found in both the aforementioned popular handbook used at the time and the work of his former professor at Sárospatak. The author’s less explicit task is to position the history of Hungarian philosophy in the evolving system of Hungarian national culture. For this purpose, Almási Balogh had to align philosophers and philosophical texts with the prominent eras and milestones of Hungarian history and turn the Hungarian philosophical heritage into a self-contained history in a national framework, parallel with similar component narratives (e.g. literary history, art history, legal history), in such a way that it would not lose its connection with the most significant trends of the history of European philosophy. The second aim of the present study is to explore this complex task in depth. Almási Balogh’s skill at negotiating both tasks successfully is evident in using one of the most characteristic tools of the historiographer’s trade: when he quotes Greek sources about Scythian thinkers or interprets the Cynics as Cumans (kunok), he operates with the topos of ‘barbarian philosophy’, originally retained by Bruckner for religious reasons, in order to trace the roots of Hungarian philosophy back to the dawn of world philosophy. It is interesting to note here that although the readers commissioned by the Academy asked him to modify certain parts of his manuscript, which he happily obliged prior to printing, it seems that no one objected against anything in the chapters on the proto-history of Hungarian philosophy. The third aim of the present study is to present a hypothesis regarding the function of this seemingly unanimously accepted concept of philosophical proto-history in the programme of creating a narrative of the history of philosophy on a national level.
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Kialakulása, fejlődése, teljesítményei és érvényessége a globális kapitalizmus korában
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The study is part of a historiographical synthesis in the making. The author depicts in it the most important epochs, historians, institutions etc. of modern Austrian historical writing. The paramount periods in this respect are: the eruditism of the 18th century, the 19th century’s professionalism, Geistesgeschichte and Volkstumskunde (the so-called gesamtdeutsch historiography) betweenthe two world wars, trends of social and intellectual history after the Second World War, as well as postmodernism at the end and the turn of the 20th century.
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