Karl Philipp Moritz, Complete works. Critical and annotated edition, vol. 4/2: Götterlehre and other mythological writings

卡尔·菲利普·莫里茨，全集。

• 批准号: 392406240
• 负责人: Privatdozent Dr. Martin Disselkamp
• 金额: --
• 依托单位: Berlin-Brandenburgische Akademie der Wissenschaften
• 依托单位国家: 德国
• 项目类别: Publication Grants
• 财政年份: 2017
• 资助国家: 德国
• 起止时间: 2016-12-31 至 2017-12-31
• 项目状态: 已结题
• 来源: https://gepris.dfg.de/gepris/projekt/392406240?language=en
• 关键词: Karl; Philipp; Moritz; Complete; works.

Even more so than the “Allgemeine deutsche Briefsteller” (first published in 1793), the “Götterlehre” (1791) is the work of Karl Philipp Moritz that met with greatest success, with thirteen editions and various translations by 1861. This book began a re-evaluation of ancient mythology. Nevertheless, the author’s working methods and knowledge premises remain in large part unknown. Research has overlooked the “Mythologischen Almanach für Damen” (1792) and Moritz’s portion of the “Mythologischen Wörterbuch zum Gebrauch für Schulen” (1794), which appeared posthumously and was likewise republished and translated several times. Antiquity’s diversity of voices and inconsistencies speak to us from the pages of the “Götterlehre”, as does the broad, complexly branched and densely networked reception history from the modern age. Moritz’s immediate field of reference is the presence of myths in the collective knowledge of the 18th century and the obstacles to integrating them into the enlightened world of ideas. The scope of the explanatory notes to vol. 4 of the KMA take account of these conditions. The sources Moritz consulted, and how he positioned himself in myth-related debates, are extensively documented for the first time. Particularly for the chapters on theogony and the Olympian gods, Moritz evaluated ancient literature and often paraphrased quite faithfully from the source: the Homeric epics, Hesiod’s “Theogony”, the Homeric Hymns, Callimachus and a number of Latin classics. In principle, the “Mythologische Almanach” has the same structure, at heart a collage of texts from the “Götterlehre”. While Moritz disregards ancient mythography (Diodorus, Apollodorus, Hyginus etc.), he frequently resorts – even in most of the articles he compiled for the “Mythologische Wörterbuch” – to 18th-century survey literature disposed to view myth critically. The commentary on the “Götterlehre” shows Moritz, no less than the further approaches of Christian Gottlob Heyne, assuming the distanced mindset of mythological Enlightenment literature vis-à-vis the world of Greek gods and heroes, in order to substitute it with the idea of mythology as poetry. The latter allows him to do a number of things: to turn away from antiquarian matters, to treat mythology as an independent field of knowledge, to link the “Götterlehre” with his own aesthetic theory, and to open them up to psychological interests, as he had developed them in the “Magazin zur Erfahrungsseelenkunde”. Romantic authors in particular took up the ideas of the “Götterlehre” and ran with them. The edited texts are supplemented with original documentation that also records their reception, including the preface to an unpublished French translation of the “Götterlehre” from the beginning of the 19th century. The illustrations encompass all the title pages and the engravings from the “Götterlehre” and the “Mythologischen Almanach”; their origins are given in the notes.

比“ Allgemeine Deutsche摘要”（1793年首次出版）的“Götterlehre”（1791年）更重要的是，卡尔·菲利普·莫里茨（Karl Philipp Moritz）的作品取得了最大的成功，并获得了1861年的三十三版和各种翻译。这本书开始了对古代我的复古我的古代我的重新评估。然而，作者的工作方法和知识前提在很大程度上是未知的。研究忽略了“神话般的年轻人Damen”（1792年）和莫里茨（Moritz）的一部分，“神话般的Zum zum gebrauchfürschulen”（1794年），其死后出现，并同样被重新出版并翻译了几次。古代的声音和不一致的多样性从“Götterlehre”的页面上与我们交谈，现代的广阔，复杂和描述的社交接待历史也是如此。莫里茨的直接参考领域是在18世纪的集体知识中存在神话，以及将它们融入开明的思想世界的障碍。利用范围的范围。 KMA中有4个考虑了这些条件。莫里茨的消息人士咨询了他，以及他如何将自己定位在与神话相关的辩论中，首次被广泛记录在与神话相关的辩论中。尤其是对于关于神学和奥林匹亚众神的章节，莫里茨评估了古代文学，并经常忠实地从源头上解释：荷马史诗（Hesiod）的“ theogony”，“ homeric hymeric hymns，callimachus”，Callimachus和许多拉丁经典。原则上，“ Mythologche Almanach”具有相同的结构，其内心是“Götterlehre”中的文本崩溃。莫里茨（Moritz）无视古代神话（二极管，阿波罗多鲁斯（Apollodorus），hyginus等），但他经常求助于18世纪的调查文献，即使在他为“神话wörterbuch”编辑的大多数文章中，他也是如此。关于“Götterlehre”的评论显示了莫里茨，这不亚于克里斯蒂安·戈特洛布·海恩（Christian Gottlob Heyne）的进一步方法，假设神话启蒙文学的不同思维方式与希腊神和英雄的世界相比，以将其替换为神话般的诗歌。后者允许他做很多事情：从古属词的问题上转身，将神话视为一个独立的知识领域，将“Götterlehre”与他自己的美学理论联系起来，并将它们开放为心理利益，因为他在“ Magazin Zur Zur Zur Zur Zur Zur Zur erfahrungsseelenkunde”中开发了它们。特别是浪漫的作者占据了“戈特莱尔”的想法，并与他们一起奔跑。编辑的文本还添加了原始文档，还记录了他们的接待，包括从19世纪初开始对“Götterlehre”的未发表法语翻译的序言。这些插图涵盖了所有标题页和“Götterlehre”和“ MythologyChen Almanach”的版画；他们的起源在笔记中给出。