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

菲尼隆于1699年首次出版的《L之歌》迅速成为欧洲启蒙运动时代阅读量最高的文学作品(P.莱利)。在我附近完成的适应训练中，我试图了解德国的TéLémaque是如何支持启蒙的，或者他是如何被收养来支持文化转移意义上的启蒙的。为了回答这个问题，我借鉴了接受的“古典”理论，并加入了书籍和阅读的历史。我在问：谁来阅读、翻译和出版《L专栏》？为什么？有什么意图？为了谁？以什么方式？会有什么后果？通过这种方式，我可以证明德国人对《TéLémaque》的接受具有非凡的连续性；神圣罗马帝国平均六年都印刷了一期或一版新书。在形式层面上，这个版本的《王子的镜子》(批评路易十四)有助于建立启蒙的话语。但直到本世纪中叶，更早期的现代传统主导了对TéLémaque的接受(这一传统在魏玛古典主义的接受中变得重要)。这种对《TéLémaque》的不同接受是莱比锡和苏黎世之间文学争论的主要主题之一。我在莱比锡研究了未经编辑的资料来源，并想将它们与苏黎世的未经编辑资料进行比较；只有这样，才能解释1750年后苏黎世对TéLémaque的持久接受。此外，我将概述“TéLémaque”对哈布斯堡王子教育的重要性；在这里，我还想审查未经编辑和印刷的资料。这种天主教背景下的教育对于对比我在1700年至1806年期间在普鲁士和萨克森接受的路德教派和虔诚的TéLémaque派的研究很重要。

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.