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Ein Kapitel europäischer Theatergeschichte und eine politische Provokation: Die Meininger Festwoche 1886 mit Henrik Ibsen, Richard Voß und Paul Lindau

100%

Baumann C.

tom 142

25-39

Mit der Meininger Festwoche initiierte Georg II. von Sachsen-Meiningen 1886 an seinem Hoftheater ein Ereignis, das nicht nur das beschauliche Meiningen verschreckte, sondern einen gesellschaftlichen Tabubruch bedeutete. Der Herzog brachte das skandalumwitterte Ibsen-Stück Gespenster neben Richard Voß‘ Alexandra und Paul Lindaus Echegaray-Bearbeitung Galeotto zur Aufführung. Damit inszenierte er moderne Gesellschaftsdramen, die in ihrem sozialkritischen Potenzial und ihrem Sittlichkeitsanspruch bereits auf den Naturalismus wiesen und – mit einem norwegischen, spanischen und deutschen Autor – dessen europäische Dimension herausstellten. Diese Festwoche bedeutete im Deutschen Kaiserreich eine politische Provokation, die bei den Gastspielen der Meininger mit Verboten beantwortet wurde.

At the Meiningen Festival Week in 1886, George II of Saxony-Meiningen at his court theater initiated an event which not only frightened the contemplative city of Meiningen but signified a social violation of tabus. The Duke had his theater produce the scandalous Ibsen play “Ghosts” in addition to Richard Voss’ “Alexandra” and Paul Lindau’s Echegaray adaptation of “Galeotto”. The socially critical potential of these plays and their new morality pointed to Naturalism. The fact that these plays were written by a Norwegian, a Spanish and a German author demonstrated the European dimension of these ideas. In Imperial Germany, this festival week signified a political provocation that resulted in bans of guest performances by the Meiningen theater troupe.

Ľudská prirodzenosť a norma: Metaetický pohľad na teóriu prirodzeného zákona Tomáša Akvinského

86%

Chabada M.

Studia theologica

2022

tom 1

41-59

The aim of the paper is to examine metaethical aspects of the theory of natural law in Thomas Aquinas. The theses of the paper is that Aquinas does not reduce the meaning of the term ‘good’ to something natural and does not derive value judgements from the factual. In the first part, the main arguments are presented in favour of irreducibility of the meaning of ‘the good’. In the second part, the main argument is introduced in favour of a dichotomy between fact and values (the difference between factuals and value judgments). In the third part, the understanding of the concept of good is introduced. Subsequently, the concept of the natural law is presented in which the idea of human nature is also present. In the fifth part, the relationship between human nature and practical reason is explained in the constitution of moral norms. In the penultimate part, the understanding of human affectivity/emotionality and rationality is introduced with regard to the problem of determining the source of moral good or evil. Finally, the article concludes that Aquinas’ Concept of Natural Law is an example of moderate cognitivism and naturalism. Aquinas does not commit the naturalist fallacy, because human nature is working as a data provider for a practical reason, which is the creator of moral norms.

Natural Nonbelief as a Necessary Means to a Life of Choiceworthy Meaning

72%

Vandergriff K.

tom 2

nr 1

Many have thought that certain types and distributions of apparent nonresistant nonbelief in the world are among the best reasons to think naturalism is more probable than theism. Jason Marsh has argued that one specific type of nonresistant nonbelief, called natural nonbelief in early humans, supports naturalism over theism. However, I will argue that it is epistemically possible that God has a morallysufficient reason for permitting natural nonbelief in early humans. First, according to Axiarchism, God’s goal for physical reality is to intentionally structure it so that a choiceworthy degree of moral, intellectual, and aesthetic value will be realized. Second, since theism entails Axiarchism, and it is far from clear on our total available evidence that eliminating the possibility of natural nonbelief would have led to a choiceworthy degree of moral, intellectual, and aesthetic value being realized for early humans, the degree to which natural nonbelief supports naturalism over theism is softened.