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Protestantism in the Czech historical narrative and Czech nationalism of the nineteenth century

机译:捷克历史叙事中的新教和19世纪的捷克民族主义

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A number of the leading figures of nineteenth-century Czech nationalism were Protestant, either by upbringing (Kollr, Safark, Palack) or by conversion (Masaryk). Another Protestant - the French historian, Ernest Denis - became the leading national historian after Palack. They opposed the Czech 'genius' to the Austrian 'genius', defining the latter in terms of Catholicism and the former in terms of Hussism, and portraying Hussism as the first expression of the typically Czech aspiration to a freedom of the spirit and of the people. This prominence of Protestants happened at a time when Protestants represented only 2.3% of Czechs. Bohemia poses, therefore, the same enigma as France of the Third Republic: how could two countries almost entirely Catholic allow historians and statesmen favourable to Protestantism (re-)write the national narrative and set in motion a process of laicisation? The answer lies in the fact that in each case the adversary to a modernisation ardently sought (in the form of Third Republic in France and national independence in Bohemia) was conceived as fundamentally Catholic.
机译:19世纪捷克民族主义的许多主要人物都是新教徒,他们是通过养育(科尔勒,萨法克,帕拉克)或通过conversion依(马萨里克)来信奉的。另一位新教徒-法国历史学家欧内斯特·丹尼斯(Ernest Denis)-成为继帕拉克之后的主要国家历史学家。他们反对捷克的“天才”与奥地利的“天才”,在天主教方面定义了后者,而在胡斯主义方面则定义了前者,并且将侯赛斯描绘成典型的捷克人对精神自由和精神自由的渴望的最初表达。人。当新教徒仅占捷克人的2.3%时,发生了新教徒的这一突出事件。因此,波希米亚构成了与第三共和国法国相同的谜团:两个国家几乎完全是天主教徒,如何允许有利于新教的历史学家和政治家(重新)撰写民族叙事,并启动一个通俗化的过程?答案在于这样一个事实,在每种情况下,人们都热切地寻求现代化的对手(以法国的第三共和国和波西米亚的民族独立的形式)基本上是天主教徒。

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