The Orient of Europe : the mythical image of India and competing images of German national identity
著者
書誌事項
The Orient of Europe : the mythical image of India and competing images of German national identity
Cambridge Scholars Pub., 2009
大学図書館所蔵 全1件
  青森
  岩手
  宮城
  秋田
  山形
  福島
  茨城
  栃木
  群馬
  埼玉
  千葉
  東京
  神奈川
  新潟
  富山
  石川
  福井
  山梨
  長野
  岐阜
  静岡
  愛知
  三重
  滋賀
  京都
  大阪
  兵庫
  奈良
  和歌山
  鳥取
  島根
  岡山
  広島
  山口
  徳島
  香川
  愛媛
  高知
  福岡
  佐賀
  長崎
  熊本
  大分
  宮崎
  鹿児島
  沖縄
  韓国
  中国
  タイ
  イギリス
  ドイツ
  スイス
  フランス
  ベルギー
  オランダ
  スウェーデン
  ノルウェー
  アメリカ
注記
Bibliography: p. [254]-266
Includes index
内容説明・目次
内容説明
August Wilhelm Schlegel proclaimed that "[i]f the regeneration of the human species started in the East, Germany must be considered the Orient of Europe." How can this remarkable identification of Germany with the subjugated oriental 'other' be explained? In The Orient of Europe, Nicholas A. Germana explores how German thinkers, especially those associated with the Early Romantic movement, set India up as an "ideal mirror," in which they could perceive the image of the Germany they longed for - a nation whose greatness lay not in political and military power, but in the realm of culture and the spirit. Such an image was especially important during the years of French occupation and the Wars of Liberation against Napoleon. The 'mythical image' of India, however, underwent profound changes in the decades after 1815. The end of the Wars of Liberation and the onset of the Restoration era, led to the decline of the romantic image of India. As statist visions of German unity rose in prominence, especially in Prussia, this image of the connection between Germany and ancient India took on a new complexion. Politically volatile romantic "Indomania" gave way to a new, more acceptable, ideology - the ideology of Wissenschaft. In this book, which engages with the most recent scholarship in the rapidly emerging field of German Orientalism, Germana challenges traditional Saidian Orientalist readings of German intellectual engagement with Indian thought and literature. German romantic and humanist fascination with India, he argues, is best understood within the context of debates about the nature of 'Germany' and 'Germanness' in the late eighteenth and early nineteenth centuries, rather than in connection with nascent German "colonial fantasies."
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