The Reception of Fénelon's "Télémaque" in Zurich and Vienna between 1740 and 1806

1740 年至 1806 年间费内隆的《Télémaque》在苏黎世和维也纳受到的欢迎

• 批准号: 259167713
• 负责人: Privatdozent Dr. Christoph Schmitt-Maass
• 金额: --
• 依托单位: Deutsches Seminar
• 依托单位国家: 德国
• 项目类别: Research Fellowships
• 财政年份: 2014
• 资助国家: 德国
• 起止时间: 2013-12-31 至 2015-12-31
• 项目状态: 已结题
• 来源: https://gepris.dfg.de/gepris/projekt/259167713?language=en
• 关键词: Reception; nelon; maque; Zurich; Vienna

First published in 1699 Fénelon's 'Les Avantures de Télémaque' rapidly became the 'most read literary work of the Age of Enlightenment in Europe' (P. Riley). In my nearby finished Habilitation I try to find out how 'Télémaque' in Germany supported Enlightenment or how he was adopted to support the Enlightenment in sense of cultural transfer. To answer this question I draw on the 'classical' theory of reception and add the history of books and reading. I'm asking: Who reads, translates, and publishes the 'Télémaque'? Why? With what intentions? For whom? In what manner? With what consequences? In this way I could demonstrate that die German reception of 'Télémaque' is characterized by a remarkable continuity; all six years in average a new issue or edition was printed in the Holy Roman Empire. On the formal level, this editions of a mirror for princes (which criticizes Louis XIV) helps to establish the discourse of Enlightenment. But up to the mid of the century the more early modern tradition dominated the reception of 'Télémaque' (this tradition became important for the reception in the Weimar Classicism). This different reception of the 'Télémaque' was one of the main subjects of the literary quarrel between Leipzig and Zurich. I have worked on the unedited sources in Leipzig and would like to compare them to the unedited sources in Zurich; only in this way the lasting reception of the 'Télémaque' after 1750 in Zurich is explicable. Moreover I will outline the importance of 'Télémaque' for the education of the Habsburg Princes; here I would also like to examine unedited and printed sources. This education in a catholic context is important to contrast my investigations in the Lutheran and Pietistic reception of 'Télémaque' in Prussia and Saxony between 1700 and 1806.

1699年，费内隆的《电视的预言》（Les Avantures de Télémaque）首次出版，迅速成为“欧洲启蒙时代最受欢迎的文学作品”（P. Riley）。在我附近完成的Hessel中，我试图找出德国的“Télémaque”如何支持启蒙运动，或者他如何被采纳来支持文化转移意义上的启蒙运动。为了回答这个问题，我借鉴了“古典”接受理论，并补充了书籍和阅读的历史。我在问：谁阅读、翻译和出版《电视剧》？为什么？为什么？有什么目的？为谁？什么方式？有什么后果？通过这种方式，我可以证明，德国人对《泰勒马克》的接受具有显著的连续性;平均六年，一个新的问题或版本在神圣罗马帝国印刷。在形式层面上，这一版本的《君主镜鉴》（批判路易十四）有助于建立启蒙话语。但直到世纪中期，更早期的现代传统主导了对“Télémaque”的接受（这一传统对魏玛古典主义的接受变得重要）。这种不同的接收'Télémaque'是莱比锡和苏黎世之间的文学争吵的主要议题之一。我曾在未经编辑的来源在莱比锡，并希望将它们与未经编辑的来源在苏黎世;只有这样，持久的接待'Télémaque'后，1750年在苏黎世是可以解释的。此外，我还将概述“电视”对哈布斯堡亲王教育的重要性;在这里，我还想检查未经编辑和印刷的来源。这种教育在天主教的背景下是很重要的对比我的调查在路德和虔诚的接受'Télémaque'在普鲁士和萨克森之间的1700年和1806年。