Greek and Roman canonical texts in the time of (German) Neo-Humanism, university reforms and educational reforms until 1850

希腊和拉丁经典在古代已经发展出了巨大的权威，可以与宗教的经典文献相媲美。基督教对此几乎没有改变。古代经典的影响是波动的；有时他们被纳入基督教教育模式，有时他们被怀疑，但他们总是存在的。在宗教背景之外，拉丁语经典对于积极学习拉丁语是不可或缺的。大约在1750年到1850年之间发生了根本性的变化，古代文化第一次在很大程度上失去了直接的社会影响。古代文献不再是哲学和自然科学的权威；在教育中积极使用拉丁语和强调古代修辞学的做法被废除了。然而，对古代文物的热情达到了一个新的高峰。希腊和拉丁研究形成了新建和一贯组织的文法学校（体育馆）的中心，古典文献学成为大学人文学科新纪元的基础。在这里，对古代文本进行了根本性的重新评估，根据这项研究计划，这可以被解释为重新神圣化。然而，与此同时，大学文字学作为一门历史批判科学的使用越来越多，它将文本从永恒的理想中推回到它们自己的历史语境中，从而使它们成为其他学科中的一个，这实际上启动了去神圣化的过程。文献学与专业古典文献学的学科联系也创造了一种专家文化，这种文化反对普遍的以古代为基础的教育理念。神学对宗教和圣经的理解在发展上的相似之处可以看出；虽然历史批判文本训诂学与宗教之间的关系已经得到了详细的讨论，但到目前为止，文字学与古代一般人文教育之间的关系还没有得到充分的考虑。本项目试图通过在一般框架内询问新人文主义时代的语言学活动的内容和目标来更密切地分析这种关系。迄今为止的文献史是片面的，从现代历史的角度来看，它只关注那些被证明有影响的成就。只有一个更完整的图景，才能让我们在古文本解释学的背景下，更密切地理解新人文主义世纪中古代再神圣化的过程，并以一种有意义的方式将其与其他的神圣化和去神圣化过程有系统地联系起来。

The Greek and Latin classics had already developed such great authority in antiquity that they could compared with the canonical texts of religions. Christianity changed little about this. The influence of the ancient scriptures fluctuated; sometimes they were integrated into Christian educational models, and sometimes they were considered with suspicion, but they always remained present. Beyond a religious context, the Latin classics were indispensable for the active learning of the Latin language.A fundamental change took place between about 1750 and 1850 when, for the first time, ancient cultures largely lost direct social influence. Ancient texts were no longer authorities for philosophy and the natural sciences; the active use of the Latin language and the emphasis on antiquity-based rhetoric in education were abolished. Nevertheless, enthusiasm for antiquity reached a new peak. Greek and Latin studies formed the center of the newly built and consistently secularly organized grammar schools (Gymnasium), classical philology became the foundation of a new epoch in the humanities at universities. Here, a fundamental reevaluation of the ancient texts took place, which, in the terms of this research proposal, can be interpreted as re-sacralization. At the same time, however, university philology increased in use as a historical-critical science which pushed back the texts from timeless ideality to their own historical context, thus making them one subject among others, which de facto initiated the process of desacralization. The disciplinary connection of philology to the professional classical philologists also created a culture of experts which opposed the idea of a general antiquity-based education. The parallels in the development of the understanding of religion and the Bible in theology can be seen; and while the relationship between historical-critical textual exegesis and religion has been discussed in detail, the relationship between philology and general human education in antiquity has been, up to now, only marginally considered. This project attempts to analyze this relationship more closely by asking what the contents and goals of philological activity were in the time of neo-humanism within a general framework. The history of philology up to now has been one-sided in that it focuses only on achievements which have been proven to be influential based on a modern historical perspective. Only a more complete picture allows us to understand the process of the resacralization of antiquity during the century of neo-humanism in the context of the hermeneutics of ancient texts more closely and to methodically relate it to other processes of sacralization and desacralization in a meaningful way.