Texte remanié de: Diss.--Philosophische Fakultät--Freiburg i. Br.--Albert-Ludwigs-Universität, 1991. / Bibliogr. p. 329-375. Index.

Thesis (Ph. D.)--University of Wisconsin, 1965. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

徐啓章. / 稿本 / 論文(碩士)--香港中文大學硏究院歷史學部,1992. / 附參考文獻 / Xu Qichang. / 前言 --- p.1 / Chapter 第一章 --- 邁涅克與德國社 / Chapter 1.1 --- 帝國的光榮˘Ưđ歲月 --- p.1-1 / Chapter 1.2 --- 從共和到極權 --- p.1-4 / Chapter 第二章 --- 世紀末德國的文化危機 / Chapter 2.1 --- 世紀末的吶喊 --- p.2-1 / Chapter 2.2 --- 危機與轉機 --- p.2-4 / Chapter 2.3 --- 思想涵義 --- p.2-9 / Chapter 2.4 --- 社會基礎 --- p.2-13 / Chapter 第三章 --- 自由主義中的國家與民族 / Chapter 3.1 --- 大同主義與民族國家 --- p.3-1 / Chapter 3.2 --- 從洪堡到俾斯麥 --- p.3-3 / Chapter 3.3 --- 自由主義與民族精神 --- p.3-5 / Chapter 3.4 --- 藏身的惡魔 --- p.3-8 / Chapter 第四章 --- 理想主義的權力觀 / Chapter 4.1 --- 近代史中的國家理性觀念 --- p.4-1 / Chapter 4.2 --- 強權與道德 --- p.4-3 / Chapter 4. 3 --- 理想主義與歷史主義 --- p.4-6 / Chapter 4.4 --- 惡魔現身 --- p.4-8 / Chapter 第五章 --- 文化價值與歷史 / Chapter 5.1 --- 因果與價值 --- p.5-1 / Chapter 5.2 --- 文化與文化史 --- p.5-3 / Chapter 第六章 --- 歷史主義的危機 / Chapter 6.1 --- 批判與危機 --- p.6-1 / Chapter 6.2 --- 世界觀的崩漬 --- p.6-3 / Chapter 6.3 --- 狂傲的惡魔 --- p.6-5 / Chapter 第七章 --- 文化的重生 / Chapter 7.1 --- 德國的災劫 --- p.7-1 / Chapter 7.2 --- 回歸十八世紀 --- p.7-2 / Chapter 7.3 --- 惡魔共生 --- p.7-3 / 結語

Issued also as thesis, Freie Universität, Berlin. / Bibliography: p. 322-327.

Made available in DSpace on 2018-08-01T23:45:08Z (GMT). No. of bitstreams: 1 tese_8779_A historia em tempos de crise_Marcelo Durão_entregue em 11-12-2017.pdf: 2233555 bytes, checksum: 54999c41e5fac562510ec13097be88fe (MD5) Previous issue date: 2017-11-17 / O presente trabalho pretende fornecer uma nova interpretação para a crise vivida pela consciência histórica alemã entre o final do século dezenove e a primeira metade do século vinte. Denominada por muitos intérpretes como a "crise do historicismo", defendemos a hipótese de que esse não foi um problema enfrentado apenas por acadêmicos e intelectuais, mas sim pela própria concepção de história inaugurada a partir da experiência temporal dos homens europeus na modernidade. Nas discussões sobre o significado da história e do conceito de historicismo que tiveram lugar entre intelectuais alemães da segunda metade do Oitocentos em diante, é possível evidenciar um amplo debate a respeito dos limites inerentes ao sentido dessa história experimentada como um "singular coletivo" em tempos modernos. De modo a demonstrar essa hipótese, tratamos dos trabalhos e das trajetórias de vida de alguns intelectuais envolvidos nas contendas sobre o historicismo, atentando principalmente para a sua preocupação com o problema do sentido - sobretudo a partir dos seus vínculos com a religião e com o Estado-nação - e para o que seriam as consequências do colapso daquela crença no significado absoluto assumido pela história na era moderna. Finalmente, essa tese desenvolvida em nossos capítulos iniciais permitiu que realizássemos a nossa própria interpretação do trabalho de Friedrich Meinecke (1862-1954), historiador que acreditamos ser central para a compreensão não só desse processo de dissolução do moderno conceito de história, como da própria maneira pela qual parte da tradição de pensamento histórico alemão reagiu à crise da história no final do Oitocentos até o fim da Segunda Guerra Mundial. Sustentamos, por fim, que todo o trabalho de Meinecke - com especial ênfase na sua definição de historicismo - como historiador pode ser entendido como uma tentativa de resposta e de superação dessa crise vivida pela concepção moderna de história ao menos desde meados do século dezenove na Alemanha.

Amidst the upheaval of the French Revolution, the British parliamentarian and political theorist Edmund Burke received a vibrant reception in German-speaking Europe. Anxious to uncover the ideological roots of the anarchy that enveloped France – and worried that their own society might be vulnerable to a similar fate – a series of important German thinkers began studying his Reflections on the Revolution in France (1790). This dissertation brings into focus the diverse interpretations of Burke that were assembled in this turbulent era, and explains them vis-à-vis contemporary debates among German idealists (Kant and his heirs) about the philosophical nature of freedom. This dissertation centers on Burke’s three most perceptive and influential students: the civil servant and philosopher August Wilhelm Rehberg; the journalist, translator, and diplomat Friedrich Gentz; and the political economist and cultural critic Adam Müller. For many decades, both German- and English-speaking intellectual historians have shoehorned these thinkers into a rigid ideological box labeled ‘conservatism’. Inspired by Burke, they are said to have turned away from the ideals of Enlightenment, theorizing an illiberal form of politics that was traditionalistic, authoritarian, and reactionary. A careful, contextualized reconstruction of their engagements with Burke, however, renders this thesis untenable. Far from triggering a monolithic backlash against Enlightenment, Burke in fact inspired a series of divergent, and often incompatible, analyses of the Revolution’s origins, grounded in different readings of his Reflections. Rehberg, for instance, saw Burke as a principled skeptic: he admired the Reflections as an incisive critique of the revolutionaries’ philosophical dogmatism. Gentz, an erstwhile student of Kant, disagreed completely, arguing that Burke’s politics were entirely compatible with Kantian metaphysics. In his view, the Reflections’ central insight was that it takes political prudence to realize the rights of man in practice. Müller, finally, read the Reflections as a lament for the fall of Christendom, and as a diagnosis of the social alienation and moral confusion that had followed its demise. In other words, whereas Rehberg was a Humean skeptic and Gentz was a Kantian liberal, Müller was a Trinitarian Christian. Each of these men, moreover, claimed Burke as an ally. What this means is that Rehberg, Gentz, and Müller cannot have jointly invented a single thing called ‘conservatism’, and Burke cannot have inspired it. This becomes clear only after we recognize that at the turn of the nineteenth century, neither the meaning of Enlightenment nor the crux of Burke’s Reflections was clear: these were not fixed variables, but points of contemporary debate. By recapturing the diversity of Burke’s German reception, this thesis invites scholars to consider the ways that his students shepherded their differing visions of Enlightenment through the fires of the Revolution, down into the nineteenth century.