reflection group: setting the agenda · institut für die wissenschaften vom menschen institute for...

Institut fürdie Wissenschaftenvom Menschen

Institute forHuman Sciences

A-1090 WienSpittelauer Lände 3

Tel. (+431) 313 58-0Fax (+431) 313 58-30

[email protected]

Contents

RESEARCH PROJECT

The Reflection Group on “The Spiritual and Cultural Dimension

of Europe”, initiated by Romano Prodi and chaired by Krzysztof

Michalski, has taken up its work. In its launch conference, the

topical issues for the following meetings were discussed and

defined.

5

7

25

28

3

18

27

Spring 2003/No.2

Opening of the

Pawel Hertz Library

Arpad Göncz on translation

Two poems by Pawel Hertz,

selected by Czeslaw Milosz

In Search of a European Identity

Kurt Biedenkopf:

Making Culture Count

Jose Casanova: Catholic Poland

in Post-Christian Europe

Schwerpunkt Ungleichheit

Gender Mainstreaming:

War da was in Österreich?

Calls for Application

Jozef Tischner Fellowships

Körber Fellowships:

History & Memory in Europe

Reflection Group: Setting the AgendaAS PRESIDENT ROMANO PRODI announced in his introductory remarks at the launchmeeting, the Reflection Group has been called to deliberate on the question of Euro-pean identity and common European values in their relation to the social and politicalstructures of the Union, which is about to take new shape due to the enlargement andthe setting up of a common European constitutional order. If we are to build a Europeinspired by a sense of common destiny, the President argued, we need to reflect on thecultural background which allows for the specifically European phenomenon of aunity within diversity.

Two central issues emerged during the discussion: economic inequalities and Euro-pean solidarity. As Kurt Biedenkopf pointed out, followed by Bronislaw Geremek, theenlarged Union is likely to undergo grave tensions resulting from economic differencesbetween old and new member states, which may seriously undermine the legitimacy ofthe new order. In view of this major challenge, most if not all of the participants agreedon the need for solidarity, which could serve as the essential unifying force in the futureEurope. Some of the speakers argued that in fact it is in its own cultural resources thatEurope may find solutions to future problems, since solidarity is a value deeply rootedin European history. Will Hutton pointed out that European countries have a com-mon, successful tradition of coping with inequalities, which embraces ideas such as thesocial contract, the public realm and fair enterprise and is embodied in a variety ofinstitutions. Simone Veil and Bronislaw Geremek emphasized the role of solidarity and

2

IWM NEWSLETTER 80 Spring 2003/No.2

Reflection Group RESEARCH PROJECT

Members of theReflection Group

Kurt Biedenkopf, formerPrime Minister of Saxony;professor of law, GermanySilvio Ferrari, Professorof constitutional law,Università degli Studi diMilano, ItalyBronislaw Geremek,Professor of EuropeanHistory, College ofEurope; former PolishMinister for ForeignAffairs, PolandArpad Göncz, Writer andTranslator; formerPresident of HungaryJohn Gray, Professor ofEuropean Thought,London School ofEconomics, United KingdomWill Hutton, ChiefExecutive, The WorkFoundation, United KingdomJutta Limbach, Presidentof the Goethe Institute;former president of theGerman ConstitutionalCourt; professor of law,GermanyKrzysztof Michalski,Professor of philosophyat the University ofWarsaw and at BostonUniversity; rector, Institu-te for Human Sciences inVienna, Austria (Chair)Ioannis Petrou, Profes-sor of theology, AristotleUniversity of Thessaloni-ki, GreeceAlberto Quadrio Curzio,Professor of economics,Università Cattolica diMilano, ItalyMichel Rocard,Chairman of the committeeon culture in the Europ-ean Parliament; formerPrime Minister of FranceSimone Veil, Member ofthe French ConstitutionalCourt; former Presidentof the EuropeanParliament, France

social rights in the shaping of European culturalspecificity.

However, a number of arguments were raisedhighlighting the complex and problematic natureof the solidarity concept. Alberto Quadrio Curziodistinguished between two major types of solidar-ity. While what he called ‘static’ solidarity refers todistribution issues, ‘dynamic’ solidarity is related tothe process of growth and development and re-quires, as such, a distinct analytical approach. KurtBiedenkopf, followed by Simone Veil, pointed tothe essential distinction between institutional (col-lective) and personal (individual) solidarity. Theyargued that excessive collective solidarity may un-dermine personal solidarity attitudes and that bothshould be taken into account in their mutual rela-tion. Silvio Ferrari argued along these lines thatEuropean solidarity could be strengthened, if Eu-ropeans gained a sense of sharing a common cul-tural project. He also pointed out that the problemunder discussion involves a distinction betweencore and peripheral values. Accordingly, in an at-tempt to grasp the nature of European solidarity,one should try to elicit the core values underlying itin order to distinguish solidarity in Europe – he wasjoined by Simone Veil here – from its manifesta-tions in other parts of the world. Michel Rocardclaimed, on the other hand, that these core valueshave always had a universal vocation, which, ac-cording to him, makes the very idea of Europeancultural specificity questionable. And when itcomes to ways in which solidarity is institutional-ized, he argued, there are significant differenceswithin Europe itself, related to two opposed, pre-dominant models of the state, the British and theFrench.

The problem of solidarity as a European valuereappeared in the context of the discussion aboutthe differences between European and Americanculture. Will Hutton pictured the main tensions inhistorical perspective, focusing on two opposedconceptions of the social contract, that had beencreated by the English and American Puritans.Alberto Quadrio Curzio pointed out that economicdifferences between America and Europe could betraced back to differences between philosophicalpremises underlying economic theories of humanaction reflected in policy. Michel Rocard expressedan opposite view, questioning the existence of anysubstantial differences between European andAmerican culture. Even if we can witness conflict-ing foreign policy strategies (multilateralism as op-posed to unilateralism), he argued, the official posi-tion of the US government should not be consid-ered as representative for the American society.

Besides the question of the differences be-tween Europe and the US, a number of argumentswere raised, regarding the relation between Europe

and other cultures. Simone Veil evoked an impor-tant aspect of the European tradition – solidaritywith the world – reflected in policies of support forpoor and distressed nations. Bronislaw Geremekpointed to the need of creating a thoughtful Unionstrategy towards its closest neighbours. SilvioFerrari’s contribution focused on future challengesthat are to result from the enlargement of the EU tocountries with orthodox religious background andthe migrations of people from Islamic culture. Fol-lowing his point, Michel Rocard emphasized theneed for stressing the secular roots of Europe inintercultural dialogue and warned against themoral costs of European political separatism.

Solidarity emerged as the central problem ofthe first meeting and was agreed to serve as the maintheme for the next session. Other values, that wereproposed for further discussion, included: dignity,tolerance, interdependence, subsidiarity, self-doubt.

Summarizing the deliberations, chairmanKrzysztof Michalski proposed four topics to beconsidered by the Reflection Group in its futuremeetings: culture and religion as a basis for Euro-pean solidarity and cohesion in the face of upcom-ing economic and political challenges; ways inwhich these values are reflected in the socio-eco-nomical order; their relation to European foreignpolicy; and the possible cultural differences be-tween Europe and the US.

Calendar of meetings, first half of 200329 JanuaryLaunch meeting (Brussels)5 MayConditions of European Solidarity (Brussels)21 MayThe Role of Religion in European Integration (Brussels)29 MayPublic debate: The Borders of Europe (Warsaw)(Report will follow in the next issue of the IWMNewsletter)

Further meetings and public debates are currentlybeing prepared and will be announced after thesummer break.

The Reflection Group initiated a series of newspa-per commentaries on topics of its interest, writtenby its members and some invited experts, and dis-seminated with the help of Project Syndicate, anon-commercial association of newspapers in Eu-rope and beyond. The first commentary by KurtBiedenkopf, ‘Making culture count’ (see p. 25),has appeared in a number of countries, includingAustria, Germany, Slovakia, Poland, Norway, andUkraine, and is scheduled for publication in Italy,France, the Netherlands, and Hungary.

3

Spring 2003/No.2IWM NEWSLETTER 80

PROJECT

The EU-funded research project on “Policy frames and implementation problems: The case of

Gender Mainstreaming” (MAGEEQ) was successfully launched in January 2003. The first project

meeting was held in Vienna from 21-23 February.

THE MAGEEQ TEAM met each other and scientificofficer Giulia Amaducci (European Commission)for the first time during its Launch workshop at theIWM. Next to clarifying organizational matterssuch as the contract, the website and intranet, can-didates for an advisory board and software to use,the team was lucky enough to find time to engagein a lively and fruitful exchange of ideas on concep-tual and theoretical puzzles concerning gender in-equality and state intervention.

The first project milestone will be the creationof an overview of current research on the issue atstake. By mid summer, all the involved researchteams in Austria, the Netherlands, Slovenia, Hun-gary, Greece and Spain will have completed theircountry surveys. In addition, an assessment of par-liamentary debates in the selected countries and atEU level and a media analysis will be the basis foridentifying salient issues at EU and national levels.As a result, detailed methodological and analyticalguidelines will be produced for the next phase.

Gender Mainstreaming as a Research CaseFor a long time, policies against gender inequalityhave been focused mainly on equal rights, or oncompensating disadvantages for women in society.Since Beijing 1995, Gender Mainstreaming hasheralded the beginning of a renewed effort to ad-dress what is seen as one of the roots of gender in-equality: the genderedness of systems, proceduresand organizations. In the definition of the Councilof Europe, Gender Mainstreaming is the (re-)organisation, improvement, development andevaluation of policy processes, so that a genderequality perspective is incorporated in all policies atall levels and at all stages. Although all memberstates of the European Union have started to imple-ment Gender Mainstreaming, this new strategy isstill very much “under construction” and as suchopen to multiple understandings.

As a new strategy for gender equality GenderMainstreaming in its development relates to a di-verse set of pre-existing political understandings ofthe ambitions of gender equality that can be moreor less articulated and that vary according to na-tional cultures and histories. So far, studies show alimited focus, mainly on employment or on tech-nocratic instruments and a lack of attention forEastern European realities and for other structuralinequalities. A clearer articulation of the diversemeanings of gender mainstreaming is seen to facili-tate a successful implementation of this revolution-

ary strategy.Against this backdrop, Gender Mainstreaming

has been chosen as the research case for a multi-disciplinary, international comparative study onpolicy framing.

Mieke Verloo

Gender Mainstreaming in Österreich – war da was?Das Politikfeld Frauen- und Gleichstellungspolitikentwickelte sich in Österreich – verglichen mit an-deren europäischen Staaten – erst spät. 1979 wur-de zum entscheidenden Jahr österreichischerFrauenpolitik: Das Gleichbehandlungsgesetz tratin Kraft, und erste frauenpolitische Institutionenwurden etabliert, wie die Gleichbehandlungs-kommission im Sozialministerium. Vor allem aberwurde die Frauenfrage erstmals in den Minister-rang erhoben: Die SPÖ-Alleinregierung bildetezwei Staatssekretariate für Frauenfragen, eines imSozialministerium (Franziska Fast) und eines fürgenerelle Frauenfragen im Bundeskanzleramt (Jo-hanna Dohnal). Im Verlauf der achtziger Jahre ent-wickelte sich Österreich im europäischen Vergleichgeradezu zu einem frauenpolitischen Musterschü-ler: Eine „Anwältin für Gleichbehandlungsfragen“wurde Anlaufstelle für Diskriminierung im Ar-beitsbereich, das Bundesgleichbehandlungsgesetzlegte als Ziel der Frauenförderung im öffentlichenDienst eine Frauenquote von 40% fest, Grüne undSPÖ einigten sich ebenfalls auf Frauenquoten, umdie politische Repräsentation von Frauen zu stei-gern, und last but not least: Im Jahr 1990 wurdedas Staatssekretariat für generelle Frauenbelange zueinem eigenen Frauenministerium aufgewertet. BisEnde der neunziger Jahre war somit Frauen- undGleichstellungspolitik auf nationaler Ebene als eineigenes Politikfeld etabliert.

Nahezu zeitgleich mit den ersten Implemen-tierungsschritten von Gender Mainstreamingdurch die EU erlebte die institutionelle Frauen-politik in Österreich einen backlash: Die neue Re-gierung von FPÖ und ÖVP löste im Februar 2000das Frauenministerium auf und transferierte dieFrauenagenden ins Ministerium für Soziales, Fami-lien und Generationen. Die Desartikulation vonFrauen in der Ministeriumsbezeichnung (und diekurze Zeit später ins Leben gerufene „Männerab-teilung“ im selben Ministerium) wurde in denösterreichischen Medien mit dem Prinzip desGender Mainstreamings gerechtfertigt. Dies isteine (sicher nicht die einzige) Erklärung für dieSkepsis, die in der frauenpolitisch engagierten Öf-

MAGEEQ: Establishing the State of the Art

Mieke Verloo, Research director

Birgit Sauer, Senior researcher

Karin Tertinegg, Junior researcher

4


Mageeq RESEARCH PROJECT

fentlichkeit und Wissenschaft dem GenderMainstreaming entgegen gebracht wird. Seit demerneuten Rearrangement der Regierung im Jahr2003 gibt es wieder ein Ministerium für Frauenund Gesundheit.

Gemäß dem Vertrag von Amsterdam ent-schloss sich der österreichische Ministerrat im Juli2000, das Prinzip des Gender Mainstreaming zueinem Leitprinzip von Politik und Verwaltung zumachen. Und man tat, was man in solchen Situ-ationen immer tut: Eine Arbeitsgruppe wurdegebildet, die „Interministerielle Arbeitsgruppe“Gender Mainstreaming, die die Implementierungvon Gender Mainstreaming auf der Ebene dereinzelnen Ministerien anleiten, koordinieren undevaluieren soll. Dieser Arbeitsgruppe ist es zuverdanken, dass Schulungen für die ministerielleFührungsebene im Sinne des Top-down-Prinzipsangestoßen wurden, dass zumindest alle Mini-sterien sich verbal zum Prinzip des GenderMainstreamings bekennen und dass es erste Eva-luierungen von Gender Mainstreaming-Maß-nahmen gibt. Am aktivsten wird derzeit das Gen-der Mainstreaming im Bereich der Arbeitsmarkt-politik betrieben: Die österreichische „GeM-Koordinationsstelle“ des Europäischen Sozialfondshat Instrumente, Maßnahmenpakete – Tools –entwickelt, um Gender Mainstreaming amArbeitsmarkt und in arbeitsmarktrelevanten Poli-tikbereichen und Organisationen erfolgreich zuimplementieren.

Generell kann man feststellen: Jene Mini-sterien und Verwaltungen, die vor der Einführungvon Gender Mainstreaming frauenpolitisch aktivwaren und entsprechende Arbeitsgruppen ein-gerichtet hatten, sind auch bei der Implemen-tierung und Umsetzung von Gender Main-streaming erfolgreicher bzw. hartnäckiger. Wasfreilich bei der bisherigen Durchsicht von Materialzu Gender Mainstreaming deutlich wird, ist: Was„mainstreamen“ heißt, was „Gender“ ist, undwelche Ziele mit dem neuen Instrument eigentlichverfolgt werden sollen – das scheint nur wenigen inPolitik und Verwaltung klar zu sein, von derösterreichischen Öffentlichkeit ganz zu schweigen.Doch herauszubekommen, was in Österreich allesunter Gender Mainstreaming verstanden wird –Frauenförderung, Gleichstellung, Gleichheit,Chancengerechtigkeit oder Männerförderung – istZiel des Forschungsprojekts MAGEEQ. ImLändervergleich soll schließlich herausgearbeitetwerden, inwiefern dieses Verständnis in andereneuropäischen Ländern – den Niederlanden, Grie-chenland, Spanien, Slowenien und Ungarn –geteilt oder ganz anders diskutiert wird.

Birgit Sauer, Karin Tertinegg

In Ergänzung zu der gedruckten Ausgabe von Transit – EuropäischeRevue finden sich auf der Website des IWM Originalfassungen, ergän-

zende Texte, Informationen und Links zu den jeweiligen Heftthemen.

Tr@nsit online wird fortlaufend ergänzt. www.iwm.at/t-forum.htm

www.iwm.at

Romano ProdiUne éthique pour l’Europe

Aleksander KwasniewskiIs Honest Politics Possible?Ehrlichkeit in der Politik?

Robert CooperThe Morality of Amorality inForeign PolicyDie Moral der Amoral in derAußenpolitik

John GrayPopulism and the Failure of theCentre PartiesDer Populismus und das Ver-sagen der gemäßigten Parteien

Noelle LenoirEurope’s Response toGlobalization

Robert SpaemannThe Dictatorship of Values

Krzysztof MichalskiPolitik und Werte

José CasanovaCatholic Poland in Post-ChristianEurope

Tr@nsit 25 Extra[ Moral und Politik ]

Tr@nsit 24[ Alte und neue sozialeBewegungen im Zeichender Globalisierung ]

Richard B. Freeman undJoel RogersOpen Source Unionism:Beyond Exclusive CollectiveBargaining

Richard HymanWhere Does Solidarity End?

Claus LeggewieTransnational movements andthe question of democracy

Tr@nsit 23[ Avantgarde / Gewalt undVertreibung / Litauen,Ukraine ]

Tr@nsit 22[ Das Gedächtnis desJahrhunderts ]

Tr@nsit 21[ Westerweiterung? ]

Tr@nsit 20[ Polen und Europa ]

5


Faithfully and Figuratively: On the Translation ofLiterature is a very personal text by Arpad Göncz on thepleasures and pains of his profession. The full text isavailable on the IWM website www.iwm.at.

“If you want to translate, first and foremost, youneed courage,” said my learned friend, when, forthe first time in my life I ventured out into theunknown ocean of a foreign text with the firm de-termination that I would navigate round the earthand arrive back at my point of departure, the shoresof my own native language.

“Of course, it is also useful to know the lan-guage from which you translate,” my friend addedas if it were an afterthought.

Today, with some experience behind me, Iagree.

Although I never say so, I have doubts thatthere is an abstract something, a language which inmy practice is commonly termed English. Taking acloser look, what is it that I translate from? Englishor the Cockney dialect of London? American or thelanguage of the South, or the Black English of Chi-cago, or perhaps the language of the Jewish ghetto?Irish English? Nigerian Yoruba English?

My Gentle Reader, whose Hungarian is, ofcourse, perfect and impeccable, will probably retortimpatiently: ‘Does that translator know Hungarianor not? That is his job, that is what he is paid for.Why doesn’t he look it up in a dictionary if hedoesn’t understand something?’

In my mind’s ‘ear’, I can hear the English ver-sion of the above comment with a minor differencethough. The Gentle Reader, say, in New York, whois accustomed to broken English will kindly advisethe translator to use the Oxford Dictionary orWebster’s. He will probably add, ‘If it isn’t there,you won’t need to know.’ And then he will admitthat while reading Milton or Faulkner, he has toconsult a dictionary every now and then. Finally, hewill add, a translator after all does not have to inventanything by himself. The only thing he has to do istranslate what is written there. Very precisely, ofcourse. Just look up a dictionary, see what’s there,and that’s all.

After all, writing is a signal, a message. In thetechnical sense of the word, the message is transmit-ted through graphic means. Handwriting throughits link to motion is uncontrolled by the will of the

writer, the formal features of the handwriting tell alot about his character and personality. Their rela-tive value lies in the extent to which they serve thepurpose of the writing, how they communicate amessage, how they enhance or reduce the readabil-ity of the text, how they enrich or simplify the over-all image of the writing.

I think what I said above is also true if we exam-ine writing not only in a technical sense. Consider-ing its purpose, every piece of art is a message, so iswriting. Its formal properties – both consciouslyand unconsciously contributed – reveal the person-ality and character of the author. If we now inter-pret ‘overall image’ as a grammatically correctly for-mulated message, it is easy to distinguish betweentwo basic types of writing: one which enriches,decorates the overall image of the text, and onewhich strips it, makes it lean. From an aestheticpoint of view both types have the same value.What is of importance is whether or not they en-hance the readability of the text. Whether theyhelp to grasp, understand, assimilate or relive themessage, which is conveyed in the text not only byindividual words, but by larger, more complexunits of discourse established through the interac-tion of words. That is what we call a sentence.

A translator’s job is to try and decipher andreproduce in his language from sentence to sen-tence what is hidden in the words, between thewords, the message produced by the interactionand interrelationship of words. To reveal what liesin the depth of the text.

The translator reinterprets and tries to repro-duce in his own language the equivalent version ofevery sentence in terms of both meaning and effect.It is not a mirror image! Not an explanation! Thepurpose is to make sure that the reading of thetranslated version is identical with the reading ofthe original.

Let me put it like this: the translator translatesthe impact of the writing. More modestly: that’swhat he would like to achieve. But an impact isuntranslatable. You cannot grasp it because the im-pact a piece of art can make varies from reader toreader. After all, the translator can only translate thevery impact that the piece of work makes on him.The more you know the linguistic and human en-vironment, the more sensitive you are to the envi-ronment in which the original piece of art was con-

Opening of the Pawel Hertz Library

IWM LIBRARY

With the support of the Austrian Ministry of Science and thanks to the generosity of his heir Marek

Zaganczyk, the library of Pawel Hertz was transferred to the IWM in early 2003. It was opened on

February 25 with a speech by Arpad Göncz, author, translator and former President of Hungary. Due

to health reasons, Mr Göncz could not be present. IWM Paul Celan Fellow Edit Király read from Mr

Göncz’ manuscript.

The Polish writer, poet andtranslator Pawel Hertz(1918-2001) translated nu-merous literary, philo-sophical and historicalworks from German, Rus-sian, French and Italian. Hewas associated with theIWM for many years, bothprofessionally and per-sonally. His collection ofbooks, a valuable sourcefor translators, is nowopen to the public inVienna.

LiteraturnobelpreisträgerCzeslaw Milosz nenntPawel Hertz in seinem inder aktuellen Ausgabevon Transit (Nr. 25) nach-zulesenden Nachruf den„Hüter des klassischenReims” und stellt ausge-wählte Gedichte vor, dar-unter auch „Zwei philoso-phische Traktate“ (sieheS. 7).

6


ceived, the closer you can come in yourtranslation to the imagined, undoubtedlyexisting but far from homogeneous im-pact it can exercise on its readers in theoriginal environment.

Of course, every sentence – thoughto varying degrees – resists translation. Per-haps least so do sentences which are simplemessages with impeccable grammaticalformulation.

Let us now disregard ‘subliterary’ sen-tences although their role may be very im-portant in literature. Let us also disregardfragmentary sentences, which are indis-pensable means in everyday communica-tion and essential ingredients for play-wrights. Let us also disregard the emptysentence clichés of journalese. For the timebeing, let us just focus on sentences writ-ten with demanding literary taste, and seethem from the point of view of translat-ability, how faithfully they can be trans-lated into another language. No doubt,the easiest task is to translate a ‘realistic’sentence, a well-shaped, clearly formu-lated sentence with a clear, well-definedmeaning. The meaning of which equalsthe meanings of the components. Luckilyenough, the majority of the prose meantfor translation is such because of the tradi-tions and nature of the work of a writer.

The faithfulness of the translation ofa realistic sentence can be measured by its‘literal translatability’. The secret of a goodtranslation of modern prose close to poetryis, on the other hand, how successfullyyou can convey the formal elements, themeans of expression, its music and organicstructure. To achieve that, you have tomake certain sacrifices at the expense ofliteral translation.

As we proceed from realistic prose topoetic prose, we find that the require-ments of faithful translation shift from lit-eral translation to fidelity of form. Ofcourse, in both cases we have to do withthe fidelity of meaning. A prose sentencewhich is close to a poetic sentence differsfrom a realistic sentence only in that itemploys the formal means of expression ina more extensive way to communicate themessage effectively. Such means are pleo-nasm, rhyming notions, ellipted struc-tures, specific prosodic devices wherebythe direct role of the word to convey amessage is replaced by the indirect role ofsentence structures and prosody, thus try-ing to suggest in a more powerful way

what is unspeakable.Let me disclose a professional secret.

There is yet another important thing thatcontributes to the liveliness of a text, theliveliness of a translated text, that is.Whether you like or not, whether youwant it or not, that is the charm of half un-derstood texts. Would it be mistranslation?Oh, no, not at all. It is something whichcomes from the fact that there are no twolanguages, two cultures, or two literaturesof the same age. Behind each one there is adifferent world of experience. Each oneexpresses a different world outlook. And atranslator will always be a translator, andhis native language will always be his na-tive language. If he knew the languagefrom which he translates as well as the au-thor of the book, he would write in thatlanguage, e.g. in English. But he doesn’t.A Hungarian translator with his knowl-edge of Hungarian tries to ‘Hungarianise’a text in a language which is not yet sodistant from its original source, it has noteroded enough to become too ‘notional’.It is more colourful, it is closer to nature, itis more visualising than English, for exam-ple. Yes, the development of languages (Iwonder if I should use the term ‘develop-ment’ for this process), the developmentof every language points towards a trendcharacterised by an ever expanding vo-cabulary, a more and more notional vo-cabulary, a decrease in the variety of lin-guistic form, fading colours, and the dis-appearance of specific colours. English isway ahead of Hungarian in this respect.Consequently, anyone who translatesfrom English into Hungarian will see im-ages in words where the author of theoriginal saw only a notion. And mixed orconfused images and metaphors wherethe English author had crystal clear unam-biguity and harmony. And where a trans-lator can sense and see an image, he willtranslate an image. This is how our textbecomes more colourful, more pictur-esque than the English original is to theEnglish reader. But this translated versionwill be more colourful only to the extentthe language of the translation, its presentstate and relative age, allow.

This ‘added value’ is what I call thecharm of half-understood or over-under-stood texts. No problem! It is not a mis-take! It even helps to interiorise the trans-lated original. There is, however, oneharmful consequence. In about twenty or

twenty-five years even the best translationbecomes outdated. I feel that this ageing,the speed of linguistic erosion is accelerat-ing. The old peasant way of life conservedthe flavours of a language. On the otherhand, urban life disrupts them. Globalconvergence in lifestyles does have an im-pact on language, too. And it will pushour language, too towards ‘notionali-sation’. We feel Arany’s now classical trans-lation of Hamlet to be closer to popularstyle than the original not because Aranywanted it that way, but because standardHungarian in his time was closer to thelanguage of the people.

But why does an original Hungarianliterary work not become outdated lin-guistically in a generation? Independentof its literary value? Because it is alwaysadequate, its vocabulary and formal rich-ness do not go beyond – cannot go be-yond – what is natural for the author.Thus it always reflects itself, its own age.The translation – even the best translation– goes beyond the natural linguistic hori-zon of the translator. The translator‘Hungarianises’: he creates words, adaptsmeans of expression, but they later be-come part of our life and language, if theydo so, in a different form, perhaps. Lan-guage goes its own way. And there is noguarantee that it will accommodate theway the translator meant an advanced ex-pression or form he created in forced an-ticipation. What a translator writes today,may sound false tomorrow because he hadno precedent. An original piece of art, if itcan stand the test of time, will be trans-lated into Hungarian the day after tomor-row – into the Hungarian language of thatday. But the two – the original and thetranslation – will never enjoy equality. Thetranslator works for the present not foreternity.

I now realise that although I hadwanted to write about the higher levels offaithfulness in prose translation, what Ihave here is something else: a tricky apol-ogy for the translator’s unfaithfulness.

Opening of the Pawel Hertz Library IWM LIBRARY

8


THE MILENA JESENSKÁ FELLOWSHIP pro-gram was established in 1998 by the Insti-tute for Human Sciences in collaborationwith the European Cultural Foundationin Amsterdam. From its inception, theprogram has been supported by ProjectSyndicate, an association of more than180 quality newspapers worldwide. The2003 competition was targeted towardscultural journalists working in print,broadcast and electronic journalism to of-fer them time off from their professionalduties in order to pursue in-depth re-search on a topic of their choice. In addi-tion to the above mentioned sponsors ofthe program, the Association of AustrianNewspapers (VÖZ) has recently beenwon as a supporter.

Members of the jury, chaired byGerfried Sperl (Editor-in-chief, Der Stan-dard, Austria), are Helena Luczywo (Man-aging editor, Gazeta Wyborcza, Poland),Laura Starink (NRC-Handelsblad), Gott-fried Wagner (Secretary General, Euro-pean Cultural Foundation, The Nether-lands), and Anita Traninger (ManagingDirector, IWM).

Oksana Zabushko is the present en-fant terrible of the literary world in theUkraine. In addition to her own work asan author, she also serves as a literary criticand a regular commentator for numerousUkranian newspapers and magazines. Herwork is best understood as an attempt todeconstruct the deeper mythical struc-tures which continue to leave their im-print on Ukranian society. Her MilenaJesenská project is devoted to a study ofthe ideal types which confront the

Three female European journalists win the competitionfor the Milena Jesenská fellowships 2003/04

FELLOWSHIP

Ukrainian author Oksana Zabushko, Czech London correspondent Jana Ciglerova and German

journalist Stefanie Peter were awarded the Milena Jesenská fellowships for journalists 2003/2004.

They will take up their stipends from October 2003 in successive three-month terms.

Ukranian women of the modern day: onthe one side, the commendable Soviet ma-tron, on the other, the target group of theUkranian edition of the glossy magazineCosmopolitan. The few women who havebeen able to escape this categorization,such as Yulia Tymoshenko, for instance,the leader of the opposition in theUkranian parliament, sit at the centre ofZabushko’s interest. The final result of theproject will be a series of magazine articles.

Jana Ciglerova, UK correspondentfor the leading Czech daily Lidove Noviny,will analyze the identity crisis facing theEast European nations presently waitingfor entry into the EU. For the youngergeneration in these lands, the present is anuncertain juncture. Having spent the firsthalf of their lives in a climate of decliningcommunist states, they now find them-selves in a world of young democraciesstruggling for a sense of national under-standing and awareness. Now, on the eveof entry into the EU, they find themselvesapostrophized as ‘new Europe’ while stillsearching for their roots and their identity.Interviews in Poland, the Czech Republic,as well as Germany and Austria, will serveas the basis to a series of articles.

Stefanie Peter, freelance contributorto the Frankfurter Allgemeine Zeitung, willoffer a portrait of the city of Nowa Huta,east of Cracow, one of the model cities ofPolish socialism. In a series of reports, Peterwill go in search of the new forms of urbanculture which have developed in theworking-class area of the former steel com-bine, an area which has now been classi-fied as a historical monument.

Oksana Zabushko gilt als enfant terrible derukrainischen Gegenwartsliteratur. Ihr Schrei-ben versteht sie als Beitrag zur Sichtbar-machung der mythischen Strukturen, die dieukrainische Gesellschaft bis heute prägen. IhrMilena-Projekt ist den Idealtypen gewidmet,mit denen sich ukrainische Frauen heute kon-frontiert sehen: den verdienstvollen sowjeti-schen Matronen auf der einen Seite, der Ziel-gruppe der ukrainischen Ausgabe des Hoch-glanzmagazins Cosmopolitan auf der anderen.Die wenigen Frauen, die sich diesen Kategori-sierungen entziehen, wie z.B. die Oppositions-führerin Yulia Tymoshenko, stehen im Mittel-punkt von Zabushkos Interesse.

Jana Ciglerova, England-Korrespondentinder tschechische Tageszeitung Lidove Noviny,thematisiert die Identitätskrisen der osteuro-päischen EU-Beitrittskandidatenländer. Diejüngere Generation findet sich dort zwischenzwei Stühlen. Die erste Hälfte ihres Lebensverbrachten sie in zerfallenden kommunisti-schen Staaten, die zweite in um nationalesSelbstbewusstsein und Selbstverständnis rin-genden jungen Demokratien. Nun, am Vor-abend des Beitritts, sehen sie sich als „neuesEuropa“ apostrophiert und sind auf der Suchenach ihren Wurzeln und ihrer Identität. EineSerie von Interviews in Polen und Tschechien,aber auch in Deutschland und Österreich wirdGrundlage einer Artikelserie sein.

Stefanie Peter, freie Mitarbeiterin der Frank-furter Allgemeinen Zeitung, wird die sozialisti-sche Musterstadt Nowa Huta östlich von Kra-kau porträtieren. In einer Reihe von Reporta-gen will Peter den neuen Formen urbaner Kul-tur nachspüren, die sich in dem mittlerweile alshistorisches Denkmal eingestuften Arbeiter-wohnviertel des ehemaligen Stahlkombinatsentwickeln.

Milena Jesenská Fellows 2002/2003: Barbara Tóth,Gerhard Gnauck (next to each other on the left) andNelly Becus-Goncharova (right)

9


IWM TUESDAY LECTURES

Every Tuesday evening the

IWM hosts a speaker, often a

current fellow or monthly

guest, who holds a public

lecture related to one of the

Institute’s projects or research

fields. An e-mail information

service on upcoming events is

available on IWM’s website

www.iwm.at

Jeden Dienstag ist die Bibliothek des IWMSchauplatz eines öffentlichen Vortrags,gefolgt von einer informellen Diskussion.Fellows und Gäste des Instituts sowie inter-nationale Wissenschaftler und Intellektuellewerden eingeladen, ihre aktuellen For-schungsergebnisse zu präsentieren.Einen e-mail-Informationsservice zu bevor-stehenden Veranstaltungen bietet dieWebsite des IWM, www.iwm.at

Tuesday Lectures

11. FEBRUAR

Silvia KontosReproduktionstechnologierevisited – die neuenReproduktionstechniken 15Jahre nach der erstenAufregung

WÄHREND DIE ERSTE DEBATTE über dieReproduktionstechniken vor allem vonFrauen und Frauengruppen getragenwurde, die Mitte der 80er Jahre die Revisi-on des Geschlechterverhältnisses durchdie neue Technik in den Mittelpunkt stell-ten, geht es heute um die „ethischenGrenzen des Machbaren“, die vor allemvon Medizinern, Moralphilosophen undTheologen gesucht werden.

Die Debatte ist damit vom Rand indas Zentrum der Gesellschaft gewandert.Diese scheinbare Überwindung der femi-nistischen Kritik hat jedoch selbst wiedereine geschlechterpolitische Dimension,

denn sie nimmt mit derKonstruktion des„menschlichen Lebens“eine diskursive Enteig-nung von Frauen vor,die der technischen Re-organisation der Gene-rativität Vorschub lei-stet, die in der Debattegerade problematisiertwerden soll.

Silvia Kontos ist Professorin für Soziologieund Frauenforschung an derFachhochschule Wiesbaden und war Gastdes IWM im Februar.

18. FEBRUAR

Christiane LemkeDemokratie in Europa:Konzepte, Konstruktionen undKritik

DIE RASCH FORTSCHREITENDE wirtschaftli-che und politische Integration Europashat in den letzten Jahren wiederholt Dis-kussionen über eine grundlegende Re-form der europäischen Institutionen ent-facht. Das Demokratieproblem, das sich

hinsichtlich der Legitimation politischerEntscheidungen, der Transparenz desEntscheidungsprozesses und der Bürger-beteiligung ergibt, wird durch den bevor-stehenden Erweiterungsprozess der EUnoch weiter zugespitzt. Demokratie-theoretisch basieren die Modelle einerneuen politischen Architektur Europasauf unterschiedlichen Konzepten reprä-sentativer, direkter und deliberativer De-mokratie. Die zivilgesellschaftlichen undbürgerrechtlichen Dimensionen findenallerdings oft nur unzureichende Beach-tung. Der Vortrag war insbesondere Fra-gen der Legitimation und Konzeptioneneiner europäischen Rechtskultur gewid-met, die identitätsstiftend für die Integra-tion der Beitrittsländer wirken könnte.

Christiane Lemke ist Professorin fürPolitische Wissenschaft an der UniversitätHannover.

Kommentar:Eva Lichtenberger,,,,, Verkehrssprecherin derGrünen und stellvertretendes Mitglied im EU-Konvent.

In Zusammenarbeit mit der GrünenBildungswerkstatt

25. FEBRUAR

Arpad GönczFaithfully and Figuratively: Onthe Translation of Literature

Siehe Seite 5.

10


4. MÄRZ

Elemer HankissPax Americana or BellumAmericanum? New Challengesfor the European Union

WHILE THE EU-ROPEAN CONVEN-TION recentlypresented a draftfor a Europeanconstitution, itseems that toomuch attention isbeing paid to in-ternal problemsand too little to

the global context in which an enlargedUnion will have to succeed in the comingdecades. In his talk, Elemer Hankiss out-lined some of the possible future scenariosand discussed the question of how theUnion could and should prepare itself forfuture challenges. In his lecture, Hankissanalyzed Europe’s options in order to tosurvive and fare well in a “New WorldOrder” or even a “New World Disorder”,in an emerging “American Empire” or in a“Multipolar World”, in a “MulticulturalWorld”, or in a “Clash of Civilizations”, inan “Age of Globalization”, or the “Age ofGlobal Disintegration”.

Elemer Hankiss is a senior researcher at theInstitute of Sociology at the HungarianAcademy of Sciences and is currentlyVisiting Professor at the Collège de l’Europein Bruges.

18. MÄRZ

Birgit SauerGewaltverhältnisse undStaatlichkeit: Zur historischenKontinuität maskulinistischerGewaltoligopole

DERZEIT WIRD UNS wieder vor Augen ge-führt, dass Gewalt kein „Störfall“ der Mo-derne, sondern ihr „Normalfall“ ist. Ange-sichts kriegerischer und terroristischer Ge-waltakte boomt zwar die wissenschaftlicheDebatte um Gewalt, doch der Geschlech-teraspekt wird dabei häufig vernachläs-sigt. Nicht zuletzt im Kontext neoliberalerTransformation von Staatlichkeit wird der

Zusammenhang von Gewalt und Staatzunehmend evident – ein Zusammen-hang, auf den die Frauenforschung schonseit geraumer Zeit hinweist. Die ge-schlechtsspezifische „Gewaltmäßigkeit“rechtsstaatlicher Arrangements und wohl-fahrtsstaatlicher Institutionalisierungenberuht auf maskulinistischen Gewalt-oligopolen jenseits des staatlichen Gewalt-monopols. In ihrem Vortrag stellte BirgitSauer Überlegungen zu einem geschlech-tersensiblen staatsbezogenen Gewaltkon-zept vor und machte deutlich, dass neuar-tige staatliche Unterlassungs-, Vernach-lässigungs- und Gewaltstrukturen einenweiten Gewaltbegriff brauchen, der überphysische Verletzung hinaus reicht undGewaltverhältnisse in den Blick nimmt.

Birgit Sauer ist Professorin für Politikwissen-schaft an der Universität Wien, Vorsitzendeder Österreichischen Gesellschaft für Politik-wissenschaft und Senior Researcher desIWM-Forschungsprojekts MAGEEQ.

25. MÄRZ

John GrayAl Qaeda and What It MeansTo Be Modern

IN THE AFTER-MATH of the at-tacks of Sep-tember 11,2001, a publicperception hasdeveloped that

Al Qaeda is a relic of the past – anorganisation whose world-view and valuesare pre-modern. In fact, in terms of its so-cial origins, organisation and its ideology,Al Qaeda is unequivocally modern andmust be understood as a by-product oflate twentieth century globalisation. The

conception of what it means tobe modern that we accept to-day derives from the early nine-teenth century French Positiv-ists, notably Henri Saint-Simon and Auguste Comte – aconception that profoundlyinfluenced Karl Marx andJohn Stuart Mill. The signifi-cance of Al Qaeda is that itcompels a revision of this Posi-tivist view. Like some other va-

rieties of fundamentalism, Al Qaeda is ahybrid movement deeply influenced by adistinctively modern European traditionof Counter-Enlightenment thinking.

John Gray is Professor of European Thoughtat the London School of Economics and amember of the IWM Academic AdvisoryBoard. His book, Al Qaeda and What ItMeans To Be Modern, was published in May2003.

In Zusammenarbeit mit

1. APRIL

BuchpräsentationNeue philosophische Debattenzu „Demokratie“ und„Religion“

Die Herausgeberinnen und Herausgeberder „Wiener Reihe. Themen der Philoso-phie“ (Oldenbourg Verlag, Wien-Mün-chen / Akademie Verlag, Berlin) stelltenzwei neue Bände vor.

Band 11Freiheit, Gleichheit und Autonomie, hg.von Herlinde Pauer-Studer und HertaNagl-Docekal, sondiert Schlüsselbegriffeder Demokratietheorie im Blick auf dielaufenden sozialen und ökonomischenVeränderungen. Beiträge u.a. JürgenHabermas, Elizabeth Anderson, Wolf-gang Kersting, Angelika Krebs und UlrichSteinvorth.

Band 12Religion nach der Religionskritik, hg. vonLudwig Nagl, dokumentiert das aktuelleInteresse and einer komplexen Theorie derReligion, die durch die Denkerfahrungender Aufklärung mitbestimmt ist. Mit Bei-

TUESDAY LECTURES

11


trägen u.a. von Hilary Putnam, CharlesTaylor, Onora O’Neill, Robert Spaemann,Hent de Vries und Nicholas Wolterstorff.

Mit Herta Nagl-Docekal, Ludwig Nagl (beideInstitut für Philosophie der Universität Wien),Cornelia Klinger (IWM) und AlexanderSomek (Institut für Rechtsphilosophie, Uni-versität Wien).

8. APRIL

Chantal DelsolLa question de la transmissiondes valeurs

« POURQUOI L’ÉDUCA-TION se révèle-t-elle sidifficile aujourd’hui ?Pourquoi est-il si diffi-cile de transmettre ?Peut-être parce quenous ignorons ce qu’ilfaudrait transmettre. Etceci pour plusieurs rai-sons historiques que jeme propose d’examiner.ll faudra ensuite se de-mander s’il est nécessairede transmettre, et pour-quoi, ce qui revient àpréciser à quoi sert

l’éducation. Enfin, en ce qui concerne lesmoyens, les sociétés contemporaines nepeuvent plus transmettre comme autrefois: l’éducation exige des comportementsnouveaux. »

Chantal Delsol est professeur de philosophie àl’Université de Marne-la-Vallée.

In Kooperation mit dem

29. APRIL

Tomas VenclovaAnna Akhmatova and JosephBrodsky: A Personal View

“I WAS LUCKY to know personally two greatPetersburg poets – Anna Akhmatova andJoseph Brodsky. I don’t intend to go intothe details of the history of my acquain-tance with them, especially as I have al-ready discussed it in several publications.My presentation will be an attempt to

contribute to an un-derstanding of the dia-logic relationship be-tween the ‘younger’and ‘older’ poet as wellas to analyze this rela-tionship on the basis ofBrodsky’s poem ‘NuncDimittis’, which KeesVerheul called ‘perhaps the mostAkhmatovian [of Brodsky’s works].’ Mo-ments preserved in my memory and jour-

TUESDAY LECTURES

nals will play some role here,though not an essential one:they may add grains of newmaterial that could be of someuse for Akhmatova andBrodsky scholars.”

Thomas Venclova is Professor atthe Department of Slavic

Languages and Literatures at YaleUniversity. He is one of Lithuania’s mostimportant writers, translators, critics andpublishers.

Nunc Dimittis

When Mary first came to present the Christ Childto God in his temple, she found – of those fewwho fasted and prayed there, departing not from it –devout Simeon and the prophetess Anna.

The holy man took the babe up in his arms.The three of them, lost in the grayness of dawn,now stood like a small shifting frame that surroundedthe child in the palpable dark of the temple.

The temple enclosed them in forests of stone.Its lofty vaults stooped as though trying to cloakthe prophetess Anna, and Simeon, and Mary –to hide them from men and to hide them from heaven.

And only a chance ray of light struck the hairof that sleeping infant, who stirred but as yetwas conscious of nothing and blew drowsy bubbles;old Simeon’s arms held him like a stout cradle.

It had been revealed to this upright old manthat he would not die until his eyes had seenthe Son of the Lord. And it thus came to pass. Andhe said: “Now, O Lord, lettest thou thy poor servant,

according to thy holy word, leave in peace,for mine eyes have witnessed thine offspring: he isthy continuation and also the source ofthy light for idolatrous tribes, and the glory

of Israel as well:” Then old Simeon paused.The silence, regaining the temple’s clear space,oozed from all its corners and almost engulfed them,and only his echoing words grazed the rafters,

to spin for a moment, with faint rustling sounds;high over their heads in the tall temple’s vaults;akin to a bird that can soar, yet that cannotreturn to the earth, even if it should want to.

12


TUESDAY LECTURES

Europäische Revue Heft 25

o Ich abonniere Transit–Europäische Revue ab Heft ____ (2 Hefte pro Jahr zum Preis von € 24,- (D) portofrei)

Ich möchte meine Bibliothek ergänzen und bestelleo Hefte 3, 4, 7, 8, 9, 10 (bitte ankreuzen) zum Sonderpreis von je

€ 5,- (D) plus Porto

o ab Heft 11 die Nummern_________ zum Einzelpreis von je€ 14,- (D) plus Porto

o Senden Sie mir bitte kostenlos Ihr Gesamtverzeichnis.Ort, Datum, Unterschrift__________________________________

Adresse:Name

StraßePLZ, Ort

Transit (ISSN 0938-2062) ist zu bestellen über:Verlag Neue Kritik, Tel. +49-69-72 75 76, Fax +49-69-72 65 85Kettenhofweg 53, D-60325 Frankfurt a.M.oder online: www.iwm.at/transit.htm

Herausgegeben amInstitut für dieW issenschaftenvom Menschen

Verlag neue kritikKettenhofweg 53D - 60325 FrankfurtTel. 0049 (69) 72 75 76

Preis: Abo € 24,- (D)Zwei Hefte pro JahrEinzelheft € 14,- (D)

I. Polen imneuen Europa

II. Populismus

Transit

Krzysztof Pomian Osterweiterung: Vorurteile und Ängste

Marcin Król Polen zwischen Ost und West

Ryszard Kapuscinski In der Tramway Nr. 15

Timothy D. Snyder Ostpolitik – Tradition mit Zukunft

Alexei Miller In den Fesseln der Geschichte

José Casanova Das katholische Polen im

säkularisierten Europa

Joanna Tokarska-Bakir Trauma Jedwabne

Michal Glowinski Tatra-Utopie. Kleine Prosa

Czeslaw Milosz Pawel Hertz – Hüter des

klassischen Reims

Swiat – Polnische Kinder fotografieren ihre Welt

Alfred Gusenbauer Strategien gegen den

Rechtspopulismus in Europa

Mit Kommentaren von K. Biedenkopf, J. Gray,

J. M. Kovacs, M. Mertes und C. Offe sowie einer

Replik von A. Gusenbauer

Ralf Dahrendorf Acht Anmerkungen zum Populismus

Jacqueline Hénard Rechtspopulismus als Klassenkampf

Paul Scheffer Eine offene Gesellschaft braucht Grenzen

A strangeness engulfed them. The silence now seemedas strange as the words of old Simeon’s speech.And Mary, confused and bewildered, said nothing –so strange had his words been. He added, while turning

directly to Mary: “Behold, in this child,now close to thy breast, is concealed the great fallof many, the great elevation of others,a subject of strife and a source of dissension,

and that very steel which will torture his fleshshall pierce through thine own soul as well. And thatwoundwill show to thee, Mary, as in a new visionwhat lies hidden, deep in the hearts of all people”

He ended and moved toward the temple’s great door.Old Anna, bent down with the weight of her years,and Mary, now stooping, gazed after him, silent.He moved and grew smaller, in size and in meaning,

to these two frail women who stood in the gloom.As though driven on by the force of their looks,he strode through the cold empty space of the templeand moved toward the whitening blur of the doorway.

The stride of his old legs was steady and firm.When Anna’s voice sounded behind him, he slowedhis step for a moment. But she was not callingto him; she had started to bless God and praise Him.

The door came still closer. The wind stirred his robeand fanned at his forehead; the roar of the street,exploding in life by the door of the temple,beat stubbornly into old Simeon’s hearing.

He went forth to die. It was not the loud dinof streets that he faced when he flung the door wide,but rather the deaf-and-dumb fields of death’s kingdom.He strode through a space that was no longer solid.

The rustle of time ebbed away in his ears.And Simeon’s soul held the form of the child–its feathery crown now enveloped in glory–aloft, like a torch, pressing back the black shadows,

to light up the path that leads into death’s realm,where never before until this present hourhad any man managed to lighten his pathwayThe old man’s torch glowed and the pathway grew wider

February 16, 1972

13


Paul Dragos AligicaProfessor of Economics,Scoala Nationala deStudii Politice siAdministrative,Bucharest; HudsonInstitute, Herman KahnCenter, Indianapolis“After the Accession”“Romania’s Economic Policy: Before and After theElections”, in: East European ConstitutionalReview 10 (2001); “Globalization in Question:The International Economy and the Possibility ofGovernance”, in: Journal of International Relationsand Development 2/3 (2001); “Institutions andthe Transition Process: an alternative approach topost-Communist social dynamics”, in: Anthro-pology of East Europe Review, 17 (1999).

Roumen AvramovProgram director for economic research at the Centerfor Liberal Strategies, Sofia“After the Accession”The 20th Century Bulgarian Economy, Sofia 2001;120 Years of the Bulgarian National Bank, anAnnotated Chronology, Sofia 1999; Editor of thefive-volume series Bulgarian National Bank –Archival Documents, 1879-1989 (Sofia 1998-).

Nelly Bekus-GoncharovaFreelance journalist,Belarus; MilenaJesenská VisitingFellowThe Invisible Wall:the Hidden Factorof Belarusian RealitySoviet childhood: TheLand of Golem, Warsaw, 2001; Belarus on the Scaleof Reality, Minsk, 2001; Emigration, AnotherParadigm of Existence, Belarus 2002.

Visiting FellowsJanuary – June 2003

IWM Project:

Selected

Publications:

IWM Project:

Selected

publications:

IWM Project:

Recent

Publications:

IWM Project:

Recent

Publication:

IWM Project:

Publications:

Ivan ChvatikDirector, Patocka Archive at the Centerfor Phenomenological Study, Prague;Research Associate, IWM PatockaProjectDer andere Weg in die Moderne. JanPatockas Beitrag zur Genealogie derNeuzeitJan Patocka, Péce o duši III (the sixth volume ofthe Collected Works of Jan Patocka), ed. with PavelKouba, Prague 2002.

Gerhard GnauckWarsaw correspondent for the Germandaily Die Welt; Milena JesenskáVisiting FellowThe Eastern Neighbours and the EU:The Fate of Backwardness (focussedon East Central Europe)„Die Ukraine am Rande Europas“, in:Berliner Republik 1/2003; Parteien undNationalismus in Russland, Frankfurt am Main /Berlin 1997; „Wolken über Kaliningrad“, in:Friedemann Kluge (Hg.), Ein schicklicher Platz?Königsberg/Kaliningrad in der Sicht vonBewohnern und Nachbarn, Osnabrück 1994.

Ludger HagedornWissenschaftlicher Mitarbeiter,Johannes-Gutenberg-Universität,Mainz; WissenschaftlicherMitarbeiter, IWM Patocka-Projekt„Der andere Weg in die Moderne.Jan Patockas Beitrag zurGenealogie der Neuzeit“, Auswahlund Übersetzung zentraler Studien für einedeutsche AusgabeHg. von zwei Bänden der „TschechischenBibliothek“: Tschechische Philosophen im 20.Jahrhundert; Tschechische Philosophen von Hus bisMasaryk, Stuttgart: dva 2002.

IWM Project:

Recent

Publications:

14


Slawomir KapralskiAssociate Professor ofSociology, CentralEuropean University,Warsaw; Andrew W.Mellon VisitingFellowThe Memory of theHolocaust and theTransformation ofRoma Identities in Central/Eastern Europe“Rituals of Memory in Constructing EasternEuropean Roma Identity,” in: The Role of theRomanies. Images and Self-Images of Romanies/“Gypsies” in European Cultures, ed. by NicholasSaul and Susan Tebbutt, Liverpool 2003 (inprint); Democracies, Markets, Institutions: GlobalTendencies in Local Contexts, ed. by SlawomirKapralski and Paul Vincent Smith, Warsaw 2002.

Edit KirályÜbersetzerin undLiteraturwissenschafterin,Institut fürGermanistik, ELTEBudapest; PaulCelan VisitingFellowÜbersetzung vonHans Blumenberg,Schriften zurMetaphorologie und zum Mythos vom Deutschenins UngarischeLibuse Moníková, A homlokzat (Übersetzungvom Deutschen ins Ungarische), Budapest 1997;Heimito von Doderer, A slunji vizesés(Übersetzung vom Deutschen ins Ungarische),Budapest 2000; Volker Harlan, Mi a mûvészet?Beszélgetések Joseph Beuys-szal (Übersetzung vomDeutschen ins Ungarische), Budapest 2001.

Katalin KovacsSenior Research Fellow of Sociology, Head ofDepartment for Regional Development Research atthe Centre for Regional Studies, HungarianAcademy of Sciences“After the Accession”“Agricultural Restructuring in Hungary and ItsSocial Impacts”, in: Ieda Osamu (ed.), Transforma-tion and Diversification of Rural Societies inEastern Europe and Russia. Sapporo 2002; (withZsuzsanna Bihari:) “Concepts, Policies, Programsand Institutions of Rural Development inHungary”, in: Csaba Csáki and Zvi Lerman (eds.),The Challenge of Rural Development in the EUAccession Countries, Sofia 2000; (with MonikaMária Váradi:) “Women’s life trajectories and classformation in Hungary”, in: Susan Gal and Gail

Klingman (eds.), Reproducing gender. Politics,publics and everyday life after Socialism, PrincetonUniversity Press 2000.

Marius LazarProfessor of Sociology at the “Babes-Bolyai” University of Cluj, Directorof the Research Center for Inter-ethnic RelationsConflict denial, ethnic confronta-tion and symbolic space in aTransylvanian cityParadoxuri ale modernizarii. Elemente pentrusociologie a elitelor culturale românesti, [Paradoxes ofmodernization. Elements for a sociology ofRomanian cultural elites], Cluj-Napoca 2002;„‚Akademisches’ und ‚nicht-akademisches’Denken. Die Philosophie in Rumänien zwischenden beiden Weltkriegen“, in: Jahrbuch fürUniversitätsgeschichte 4 (2001); “Identity percep-tions and interethnic relations in Szekerland:Elements for a ‘deconstruction’ followed by a‘reconstruction,’” in: Lucian Nastasa and LeventeSalat (eds.), Interethnic Relations in Post-Commu-nist Romania, Cluj-Napoca 2000.

Cyril RihaResearch Associate at the Center forPhenomenological Study, Prague;Wissenschaftlicher Mitarbeiter, IWMPatocka-ProjektErschließung der Handschriften JanPatockas zu seiner „Philosophie derGeschichte“ (im Rahmen des Projekts„Der andere Weg in die Moderne. Jan PatockasBeitrag zur Genealogie der Neuzeit“)„Jan Patocka: Renesance: Ficinus, Pico,Pomponatius“ (mit Filip Karfik), in: Kritickysbornik 20 (2001).

Victor ShovkunAutor und Übersetzer; Redakteurder Literaturzeitschrift Vsesvit(Kyiv), Paul Celan Visiting FellowÜbersetzung von MichelFoucault, Archéologie du savoir ausdem Französischen insUkrainischeEncyclopedia of postmodernism (Übersetzung ausdem Englischen ins Ukrainische), Kyiv 2003;Marc Bloch, La Societé Feodale (Übersetzung ausdem Französischen ins Ukrainische), Kyiv 2002;George Bernanos, Sous le Soleil du Satan et Journald’un curé de campagne (Übersetzung aus demFranzösischen ins Ukrainische), Kyiv 2002.

IWM Project:

Recent

Publications:

IWM Project:

Recent

publication:

IWM Project:

Recent

Publications:

IWM Project:

Recent

Publications:

IWM Project:

Recent

Publications:

IWM Project:

Recent

Publications:

FELLOWS AND GUESTS

15


Barbara TóthRedakteurin,WochenmagazinFormat; MilenaJesenská VisitingFellowGeneration 1989Im Frühjahr 2004wird ein Buch zum Thema „Generation 1989“im Wiener Czernin-Verlag erscheinen.

Tamás UllmannSenior Lecturer ofPhilosophy, ELTEUniversity of Budapest;Andrew W. MellonVisiting FellowPatocka and Levinas onResponsibilityLa genèse du sens (Signification et expérience dans laphénoménologie génétique de Husserl), Paris 2002;“Nietzsche’s Categorial Imperativ (Eternal returnas a formal moral principle),” in: HungarianPhilosophical Congress, Budapest 2002; “Le tempscomme horizon et fondement de la subjectivité,”in: French-Hungarian Philosophical Conference,Paris 2002.

Julia ChiabudiniFriedrich-Alexander-UniversitätErlangen-Nürnberg;Preisträgerin desWettbewerbs “Jugenddenkt”PsychologischeAspekte der Medien,Medien und Wirklichkeit, Medienpolitik

Robert ClewisPh.D. candidate inPhilosophy, BostonCollegeThe KantianSublime“HeideggerianWonder in TerenceMalick’s ‘The Thin Red Line’”, in: Film andPhilosophy, (7) 2003; “Descartes’ Later Theory ofMoral Error as Grounded in the Fourth Medita-tion,” in: Kinesis, forthcoming; “Augustine’sHermeneutics: How to Read the ‘Confessions’”,in: Auslegung 24 (2001).

Dagmar FinkM.A., Humboldt-Universität, Berlin“He, She, and It” – and who else?Cyborgkonzeptionen in feministischen Theorienund Sciencefictions“Racing the Cyborg”, in: Verein FluMiNuT(Hg.), Wissen_schaf(f )t Widerstand.Dokumentation des 27. Kongresses von Frauen inNaturwissenschaft und Technik, Wien 2002;“Writing the Cyborg: Refigurationen vonGeschlecht in der feministischen Science Fiction”,in: K. Giselbrecht und M. Hafner (Hg.), Data |Body | Sex | Machine. Technoscience undSciencefiction aus feministischer Sicht, Wien 2001.

Clemens SixPh.D. candidate in History, Univer-sity of Vienna; Stipendiat im Rahmendes Doktorandenprogramms derÖsterreichischen Akademie derWissenschaftenNation and Religion: PoliticisedHinduism in Indian Nation-building: colonialand postcolonial discourses

Samanta SteckoPh.D. candidate, University ofWarsaw, Institute of SociologyThe Spiritual and CulturalDimension of an Enlarged Europe„Ideologie und Erinnerung. Wasbleibt von der Solidarnosc?“, in:Transit – Europäische Revue 20; „Jednaknowageneracja II: ankieta Kultury,“ Kultura Paris 10(1997); „In Search of Democratic Ethos in a Post-Communist Poland“, in: Confronting NewRealities: The Impact of Reform. Selected ConferencePapers, Budapest 1996.

Natascha VittorelliDoktorandin (Geschichte), UniversitätWien; Stipendiatin im Rahmen desDoktorandenprogramms derÖsterreichischen Akademie derWissenschaftenGeschichte der ersten Frauen-bewegung in den südslawischenGebieten der Habsburger Monarchie –Frauenzeitschrift Slovenka“An ‘Other’ of One’s Own. Pre-WW I SouthSlavic Academic Discoures on thezadruga,” in: Spaces of Identity 2.3/4 (2002).“Marja Borsnik in njena pripoved o ‘Slovenki’(Marja Borsnik und ihre Erzählung über die‘Slovenka’),” in: Zbornik Slavisticnega drustvaSlovenije, posvecenega Marji Borsnik (Sammelbandder Slawistischen Gesellschaft Slowenien,gewidmet Marja Borsnik), Maribor 2003 (im

IWM Project:

Recent

Publications:

IWM Project:

Forthcoming

Publication:

Junior Visiting FellowsJanuary – June 2003

IWM Project:

IWM Project:

Recent

Publications:

IWM Project:

Publications:

IWM Project:

IWM Project:

Publications:

IWM Project:

Recent

Publications:

FELLOWS AND GUESTS

16


Druck); „‚Wären Sie, mein Freund, auf michböse, wüssten Sie das?‘ Ein Beispielantisemitischer Stereotype in der südslawischenLiteratur,“ in: Konferenzband zum 1.Österreichischen Osteuropaforum, Wien 2003 (imDruck).

Silvia KontosProfessorin fürSoziologie undFrauenforschung,FachhochschuleWiesbadenFebruary„In den Brüchendes Alltags. Die Frauenbewegung und ihreVorgabe für eine kritische Gesellschaftstheorie“,in: A. Demirovic (Hg.), Aufgabe und Perspektivender kritischen Gesellschaftstheorie heute, erscheint inKürze.

Ute FrevertProfessorin für AllgemeineGeschichte, Universität BielefeldMayEurovisionen. Ansichten guterEuropäer im 19. und 20.Jahrhundert, Frankfurt 2003;Die kasernierte Nation.Militärdienst undZivilgesellschaft in Deutschland, München 2001;(mit A. Assmann:) Geschichtsvergessenheit -Geschichtsversessenheit. Vom Umgang mit deutschenVergangenheiten nach 1945, Stuttgart 1999;Ehrenmänner. Das Duell in der bürgerlichenGesellschaft, München 1991.

George PsathasProfessor of Sociologyemeritus, Boston Univer-sityJuneConversation Analysis:The Study of Talk-in-Interaction, SagePublications 1995;“The Path to Human Studies,” in: Human Studies25 (2002); “The ideal type in Weber andSchutz”, in: G. Psathas, H. Nasu and M. Endress(eds.), Explorations of the Life-World: ContinuingDialogues with Alfred Schutz, Dordrecht (forthcom-ing 2003).

Robin ArcherFellow and Tutor in Politics, Corpus Christi College,OxfordThe Future of the Left /Violence and Liberalism

Drago CengicPrincipal Researcher at theInstitute of Social Sciences “IvoPilar”, Zagreb“After the Accession”

Krzysztof GorlachAssociate Professor of Sociology, Jagiellonian Univer-sity, Krakow; Andrew W. Mellon Visiting FellowThe Restructuring of Agriculture in Poland

Heiko HaumannOrdinarius für Osteuropäische und NeuereAllgemeine Geschichte, Universität BaselErinnerung und Lebenswelt. Juden undNichtjuden in Osteuropa

Pavel KoubaProfessor für Philosophie, Karls-Universität Prag; Leiter des Zentrumsfür Phänomenologische Forschung ander Tschechischen Akademie derWissenschaften; Robert BoschVisiting FellowDer Sinn der Endlichkeit

Mladen LazicProfessor of Sociology, University of Belgrade“After the Accession”

Michael StaudiglHabilitand (Phänomenologie, PolitischePhilosophie), Universität Wien; APART-Stipendiatder Österreichischen Akademie derWissenschaftenPhänomen Gewalt. Perspektiven phänomeno-logischer Forschung

IWM-Project:

IWM-Project:

IWM-Project:

IWM-Project:

IWM-Project:

IWM-Project:

Guests

Month of stay:

Recent

Publications:

IWM-Project:Month of stay:

Recent

Publication:

Month of stay:

Main

Publications:

PreviewVisiting FellowsJuly – December 2003

FELLOWS AND GUESTS

17


IWM-Project:

IWM-Project:

Junior Visiting FellowsJuly – December 2003

IWM-Project:

Marius TurdaLecturer in theEducation AbroadProgram, EötvösLorand University,Faculty of Humani-ties, Budapest;Andrew W. MellonFellowThe Biologisation ofNational Belonging: Racial Ideologies in Hungaryand Romania (1900-1940)

Stefanie PeterFreelance Journalist, Berlin; Milena JesenskáVisiting Fellow“Man of Marble” – Revisited. ContemporaryUrban Culture and the Future of Nowa Huta,Once Central Europe’s Largest Socialist ModelCity

Zuzana BúrikováPh.D. candidate,Academy of Sciences,Bratislava; Robert BoschJunior Visiting FellowHow Holy is the HolyLand: Production,Distribution andConsumption with Special Reference to theConservative Roman Catholic Environment inRural Northern Slovakia

Silvia CarliPh.D. candidate inAncient Philosophy,Boston UniversityAristotle and theNature of the “Who”

Alison CashinM.S. candidate inJournalism, BostonUniversityMedia Criticism, MediaOwnership, NarrativeWriting

IWM-Project:

IWM-Project:

IWM-Project:

IWM-Project:

IWM-Project:

Jakub JirsaPh.D. candidate, Central European University,Budapest; Robert Bosch Junior Visiting FellowDealing with the Past – A Comparison BetweenWestern and Eastern Social Memory in the Mirrorof Political Philosophy

Daria LuckaTeaching Assistant of Sociology,Jagiellonian University, Krakow;Józef Tischner Junior VisitingFellowCivil Society, Nationality andReligion: Allies or Enemies? TheCase of Poland (1989 – 2000)

Mahon O’BrienPh.D. candidate in Philosophy,Boston UniversityThe Development of Heidegger’sPolitical and Ethical Philosophy

Maya SionMA in Public Policy, Administra-tion and Law, Hebrew Universityof Jerusalem; Hebrew UniversityJunior Visiting FellowNew Political Mechanisms of theEU in the Field of Law and PublicPolicy

James WoodPh.D. candidate in Philosophy,Boston UniversityPlato’s Philebus: The DialecticalLife

FELLOWS AND GUESTS

IWM-Project:

IWM-Project:

18


1

Fellowships

The Jozef Tischner Fellow will beinvited to spend a six-month termfrom July to December 2004 at theIWM to pursue her/his researchproject while working in residence.The fellow will receive a stipend in theamount of € 8.000 to cover accom-modation, living expenses, travel,health insurance and incidentals dur-ing the stay at the Institute. Further-more the IWM will provide the JozefTischner Fellow an office with per-sonal computer, access to the Internet,in-house research facilities and otherrelevant sources in Vienna.

A jury of experts evaluates applica-tions and selects the finalist once ayear. Members of the jury are:

Marcin KrolProfessor of History of Ideas, Faculty ofApplied Sciences and Social Prevention,Warsaw University; Editor-in-chief,Res Publica Nowa

Krzysztof MichalskiRector of the IWM, Vienna; Professor ofPhilosophy, Boston and Warsaw Uni-versity

Wiktor OsiatynskiProfessor of Law and Sociology, CentralEuropean University, Budapest; Mem-ber of the Board, Open Society Institute

Bishop Tadeusz PieronekRector of the Papal Academy of Theology,Cracow

Candidates for the Jozef Tischner Fellowship- must be Polish citizens or permanently reside

in Poland. The fellowship is also open to Polish-American scholars

- must currently pursue their doctoral degree orhave recently obtained a Ph.D.

- must not be older than 35 years.

The application consists of the followingmaterials:1. the application form (please download from

www.iwm.at or request by fax: +43-1-313 58-30or e-mail: [email protected])

2. a concise research proposal in English (max. 4pages, double-spaced, A4) including- the scientific problem(s) addressed- critical consideration of current relevant

literature- research goals and expected results- work and time schedule: if the duration of the

project exceeds the six-month term at theIWM, please indicate which part you intendto complete during the fellowship at IWM

3. a curriculum vitae4. two letters of recommendation by scholars

familiar with your academic work.For details, please visit the IWM website:http://www.iwm.at/f-tischn.htm

Deadline for application is1 December 2003 (date of receipt)Please send the application by mail to:

Institut für die Wissenschaften vom MenschenFellowship CoordinatorSpittelauer Lände 3A-1090 Wien, Austria

Advance copies by e-mail are eligible:[email protected] header:Jozef Tischner Fellowship

Applicants will be notified of the jury decision inFebruary 2004; it is not required for the jury topublicly justify its decisions.

Jozef TischnerJozef TischnerJozef TischnerJozef TischnerJozef Tischner

Institut für die Wissenschaften vom Menschen Institute for Human Sciences

CALL FOR APPLICATIONS

D E A D L I N E

1 December, 2003

Jozef TischnerJozef TischnerJozef TischnerJozef TischnerJozef Tischner (1931–2000) wasone of the most eminent contemporaryPolish philosophers. He was the founderand Dean of the Cracovian Papal Acad-emy of Theology and lectured at theJagiellonian University and the State HighSchool of Theatre in Cracow. He wroteand published more than 600 articles andbooks. Jozef Tischner was an exceptionalmoral authority and at the same time oneof the most famous, brilliant and lovedfigures in Polish public life. He wasSolidarity’s first chaplain. Professor Tisch-ner was founding member, President andnon-resident Permanent Fellow of the In-stitute for Human Sciences.

The Jozef Tischner Fellowship program isgenerously supported by grants from

Pope John Paul II.Foundation Open Society Institute (Zug)Kosciuszko Foundation, Inc., New York

The Institute for Human Sciencesawards one Jozef Tischner Fellow-ship per year to a young Polish re-searcher. The six-month fellowship isopen to all academic disciplines in thehumanities and social sciences and willenable a young scholar to work inVienna on a research project of her/hischoice that is related to one of IWM’smain research fields. The fellow willparticipate in the scholarly commu-nity and activities of IWM.

Ob

je

ct

iv

e

4

Co

nd

it

io

ns

2

3

Th

e

Ju

ry

Ap

pl

ic

at

io

n

Pr

oc

ed

ur

eD

ea

dl

in

eN

ot

if

ic

at

io

n

5

6

19


Cornelia KlingerPermanent Fellow

„Inklusion und Exklusion. Das KonzeptMensch zwischen Universalitätsanspruchund Ausschluss-Strategien,“ in:Freiburger FrauenStudien Bd. 12:Dimensionen von Gender Studies, 2003.

„Exklusionen: Exkursion in einendunklen Kontinent. Geschlecht in derGeschichte der Wissenschaft. Einehistorisch-systematische Rekonstruktionder Verhältnisse von Wissenschaft,Gesellschaft und Geschlecht,“ Beitragzum Seminar: Denkverhältnisse. Ansätzeund Strategien feministischer Erkenntnis-kritik. Virtual International GenderStudies (VINGS), Verbundprojekt derUniversitäten Hannover, Bielefeld,Bochum und der FernUniversität Hagen(auf CD-Rom).

Birgit SauerSenior Researcher, MAGEEQ-Projekt

“Gender makes the world go around.Globale Restrukturierung undGeschlecht,“ in: Albert Scharenberg /Oliver Schmidtke (Hg.), Das Ende derPolitik? Globalisierung und derStrukturwandel des Politischen, Münster2003.

„Transformationen in den neuenBundesländern Deutschlands.Auswirkungen auf Geschlechter-verhältnisse im lokalen politischenRaum,“ in: Alice Pechriggl / MarlenBidwell-Steiner (Hg.), Brüche. Geschlecht.Gesellschaft. Gender Studies zwischen Ostund West, Wien: Bundesministerium fürBildung, Wissenschaft und Kultur 2003.

„Den Staat ver/handeln. ZumZusammenhang von Staat, Demokratieund Herrschaft,“ in: Alex Demirovic(Hg.), Modelle Kritischer Gesellschafts-theorie. Traditionen und Perspektiven derKritischen Theorie, Stuttgart/Weimar2003.

„Die Deutsche Vereinigung für PolitischeWissenschaft und ihre Frauen,“ in:Jürgen W. Falter / Felix W. Wurm (Hg.),Politikwissenschaft in der BundesrepublikDeutschland. 50 Jahre DVPW, Opladen 2003.

Mieke VerlooResearch director, MAGEEQ-Projekt

“Van wie is het feminisme eigenlijk?Documentairemakers over de tweede golfen verder” (with Judith Franco) in:LOVER 2003/1.

“Reflections on the Dutch case onGender Manistreaming,” in: HannahSteiner / Itta Tetschert (Hg.),Observatoria. Gender Mainstreaming –eine Strategie zur Verringerung derEinkommensdifferenz zwischen Frauenund Männern? Netzwerk ÖstereichischerFrauen- und Mädchenberatungsstellen,Wien 2003.

“On the Bridge between Science andPolicy making,” in: Enikö Magyari-Vincze (Hg.), Talking feminist institu-tions. Interviews with leading feministscholars, Cluj 2002.

„Principesse. Nog een feministischmanifest van het politieke,“ (with MeikeSchmidt-Gleim) in: LOVER 2003/2[Dutch translation of the Manifesto: seeIWM Working Papers below].

IWM Working Paperswww.iwm.at/p-iwmwp.htm

Regina Becker-SchmidtErkenntniskritik, Wissenschaftskritik,Gesellschaftskritik – Positionen von DonnaHaraway und Theodor W. Adornokontrovers diskutiert

Meike Schmidt-Gleim and Mieke VerlooOne More Feminist Manifesto of thePolitical

Worldly Philosopherswww.project-syndicate.org

From time to time, IWM fellows, guestsand speakers write articles for ProjectSyndicate, an international association ofmore than 180 independent newspapersin 91 countries dedicated to a globalexchange of ideas. Since 2001 these textshave appeared in a monthly series ofcommentaries under the title WorldlyPhilosophers, edited by KrzysztofMichalski. Since early 2003, columnswritten within the framework of theReflection Group “The spiritual andcultural dimension of Europe” have alsobeen published in the Worldly Philoso-phers series.

The Secular and the Sacred in Europe’sConstitutionSilvio Ferrari(June 2003, Reflection Group)

Europe’s Secular MissionMichel Rocard(May 2003, Reflection Group)

The Death of DeathRobert Spaemann(April 2003)

Making Culture CountKurt Biedenkopf(March 2003, Reflection Group)

The Morality of Amorality in Foreign PolicyRobert Cooper(February 2003)

To Appease or Not to Appease?Marcin Król(January 2003)

Publications

20


Nelly Bekus-GoncharovaMilena Jesenská Visiting Fellow 2003

Paper: “Discourse Code in BelarusianPublic Spaces” at the Annual Interna-tional Cultural Studies Symposium,Inside – Outside – In: Emotions, Body,and Society at Ege University, Izmir,Turkey (May 21-23, 2003).

Ludger HagedornWissenschaftlicher Mitarbeiter, Patocka-Projekt

Präsentation der „TschechischenBibliothek“ in der TschechischenBotschaft in Wien, zusammen mitChrista Rothmeier. Hagedorn lasAuszüge aus den von ihmherausgegebenen Bänden „TschechischePhilosophen“. Beiträge über dieseLesung wurden im ORF und imSchweizer DRS gesendet (20. Februar2003).

Cornelia KlingerPermanent Fellow

Podiumsdiskussion gemeinsam mitChristina von Braun und ThomasMeinecke im Schauspielhaus Hannoverzum Thema “Das Öffentliche gehörtdem Mann” aus Anlass der Aufführungvon Elfriede Jelineks Prinzessinnendrama“Rosamunde” (9. Februar 2003).

Kommentar zu Melissa Williams,“Diversifying Democratic Citizenship:Unpatriotic Reflections” bei derKonferenz Diversity, Justice and Democ-racy, veranstaltet vom EuropäischenZentrum Wien (7. April 2003).

Vortrag: „Die Kunst der Grenzziehungund das Mysterium der Macht.Symbolische Grenzen in der Ordnungder Geschlechter,” InterdisziplinäresForschungscolloquium: Grenz-Übergänge.Zur Kulturgeschichte derGeschlechterverhältnisse, Zentrum fürInterdisziplinäre Frauen- undGeschlechterforschung TU Berlin (23.April 2003).

Paul-Celan-Fellow Edit Király, JuniorFellow Natascha Vittorelli undTatiana Zhurzhenko (Junior Fellow2001) präsentierten jeweils eigeneBeiträge auf der Konferenz Genderfragenund kollektive Identitäten der HabsburgerMonarchie 1867 – 1918, die Királymitorganisiert hatte (28.-29. März, 2003).

Janos M. KovacsPermanent Fellow

Conference on the occasion of thepublication of the book The West as aGuest, organized by “2000” publishers,Budapest (February 14, 2003).

Lecture: “On the ‘New Westernizers’ inEastern Europe” at the WorkshopJoining the Club at the CollegiumBudapest (April 28-29, 2003).

Krzysztof MichalskiRector, IWM

Participation in the dialogue The place ofCulture and Education within theConstitutional Treaty, organized by theEuropean Cultural Foundation(Amsterdam) and the European PolicyCentre in Brussels (April 3, 2003).

Teilnahme an der Veranstaltung polen://deutschland@2014, Konrad AdenauerStiftung, Warschau (10. April 2003).

Teilnahme an der Tischner-Konferenz,Jagiellonski Universität, Krakau (10. Mai2003).

Conference United Europe and NationalHeritages, organized by the Chair ofEuropean Civilization, University ofWarsaw (May 11, 2003).

Birgit SauerSenior Researcher, MAGEEQ-Projekt

„Theorien des institutionellen Wandels“,Vortrag auf der Tagung des Instituts fürHöhere Studien/Abteilung Politik-wissenschaft und des Instituts fürPolitikwissenschaft der Universität Wien

Institutionenwandel und GenderMainstreaming. Zur Notwendigkeit vonvergleichenden Policy-Analysen in derpolitikwissenschaftlichenGeschlechterforschung (28.-30. März2003).

„‚Veilchen im Moose’. Die(Geschlechter)Politik derPolitik(Wissenschaft)“, Vortrag auf derTagung des Interdisziplinären Frauen-Forschungszentrums an der UniversitätBielefeld (8.-9. Mai 2003).

Anita Traninger took part in themeeting of the National Committees ofthe European Cultural Foundation inAmsterdam (March 8, 2003).

Mieke Verloo and Anita Traningerrepresented the MAGEEQ project at theEuropean Commission’s 5th FrameworkProgramme Kick-off Conference (thirdcall within the key action „Improving thesocio-economic knowledge base“), inBrussels (13-14 March, 2003).

Mieke VerlooResearch director, MAGEEQ-Projekt

Seminar on “Gender Mainstreaming forTop Management of the DirectorateGeneral Justice and Home Affairs”,European Commission, Brussels (withProf. Suzanne Baer, January 16, 2003).

Lecture: “Reflections on the Dutch Caseof Gender Mainstreaming”, FinalConference of Observatoria, Vienna(January 30, 2003).

Paper presentation: “The Logic of theDual Agenda. Why Femocrats Need tobe Radical When Engaging in GenderMainstreaming”, Conference NationalFeminisms in a Transnational Arena:TheEuropean Union and the politics of Gender,Madison, Wisconsin (April 4-5, 2003).

Paper presentation: “Why should EasternEuropean Feminism be different?”,Conference on Women and Politics,Dubrovnik (May 20-23, 2003).

Travels and Talks

21


VariaKatharina Coudenhove-Kalergi,

Assistentin derTransit-Redaktion,und ihr MannStepan Seycek freuensich über die Geburtihres Sohnes Lukasam 5. Juni. Wirgratulieren herzlich.

Marion Haberfellner, Praktikantin amIWM im Sommer 2002, wird abSeptember 2003 als Bildungsbeauftragtefür Mazedonien und den Kosovo imAuftrag des österreichischenBundesministeriums für Bildung,Wissenschaft und Kultur in Skopje tätigsein.

Cornelia Klinger wurde im März 2003zum Mitglied des von BundesministerinElisabeth Gehrer einberufenen„Frauenpolitischen Beirats fürUniversitäten“ bestellt. Der Beirat sollberatend wirken und die Maßnahmenzur Erhöhung des Frauenanteilskontrollieren.

Im Sommersemester 2003 nimmtCornelia Klinger eine Gastprofessuram Zentrum für InterdisziplinäreFrauen- und Geschlechterforschungan der Technischen Universität Berlinwahr.

Krzyzstof Michalski wurde am 9. April2003 von der polnischen Botschafterinin Österreich, Irena Lipowicz, dasOffizierskreuz des Verdienstordens derRepublik Polen (Krzyz Oficerski OrderuZaslugi Rzeczypospolitej Polskiej)verliehen. Die Laudatio hielt FürstSchwarzenberg.

Katharina Pewny, Junior VisitingFellow 1998 und 2002, ist ab Septem-ber 2003 Stipendiatin im APARTProgramm der ÖsterreichischenAkademie der Wissenschaften. DenProjektantrag zu einer „Repräsentations-theorie der Ruhe“ hatte sie während ihrerStipendienzeit am IWM ausgearbeitet.

22


Hans-Georg Gadamer: Wahrheit und Geschichte

(...) NUN WIRD UNS HANS-GEORG GADAMER FEHLEN,nun fehlt er uns. Und es währe irrig zu glauben,dass seine Rolle, anders oder neu, wie man so sagt,besetzt werden könne. Der Grund dessen ist klar:Gadamer hat nie eine Rolle übernommen oder ge-spielt, weder als Lehrer, noch als Philosoph, noch alsBürger. Sein Geheimnis bestand darin, daß er inallen diesen sogenannten Rollen immer nur erselbst war. Er dachte und sprach, er fragte undzweifelte immer und überall in gleicher Weise: inSeminaren oder Vorlesungen, auf Konferenzenoder Kongressen, in Sitzungen oder auf Tagungen.Ob helfend, steuernd, mahnend, beschwichti-gend, klärend, immer aber die entscheidenden Ar-gumente suchend oder ganz plötzlich – mit blit-zendem Auge – überraschende Fragen stellend, dieneue Gedankenwege oder Handlungsspielräumeöffneten, – und all das in dem unverwechselbarenTonfall seiner Redeweise. Er hatte es nicht nötig, inRollen zu schlüpfen, um gehört zu werden.

Kurz vor seinem Tode erhielt Gadamer von dernunmehr polnischen Universität der Stadt Breslauden Ehrendoktor der Philosophie, unter seinenzahllosen Ehrungen die biographisch vielleichtsinnvollste: sie weist zurück auf einen Anfang, derentschwunden ist. Eine Ehrung, die versöhnlichist. Dahinter steht die Hochachtung, die Gadamerals Hermeneut und als Phänomenologe auf sichzog: allen offensichtlich, als Wojtila, der polnischePapst, ihm, Gadamer, dem Nicht-Katholiken, wohlauch Nicht-Christen, zumindest im konfessionel-len Sinn, in Castel Gandolfo seinen tiefen Dankbezeugte. Auch hier verzichtete Gadamer darauf,eine Rolle zu spielen, schon gar nicht die eines häre-tischen Gegenpapstes: Das irenische Erbe Breslausleuchtete auf, und sicherte Gadamer die Freiheit,als Mentor der päpstlichen Konferenz nur er selbstbleiben zu können, sosehr sich auch die welthisto-rische Szenerie seit 1900 gewandelt hatte.

Die philosophische Unverwechselbarkeit Ga-damers lag in dem hermeneutischen Zugriff, mitdem er die weltgeschichtlichen Perioden und Zäsu-ren im Denken, in den Wissenschaften, in denHandlungen und Techniken sowie in den flankie-renden Künsten aufs Neue zum Sprechen brachte.Wenn man so will waren es die nicht hinterfrag-baren sprachlichen Voraussetzungen, unter derenVorgebot er allen Wandel, alle Wiederholungen

und auch alle Wagnisse zu Neuerungen nachvoll-zog. Das Nachdenken dessen, was bereits vor-gedacht war, so dass im Vollzug des Nachdenkensdas Vergangene zukünftig wird, wie auch das eige-ne Vorausfragen, ohne dessen Sogwirkung auch dieVergangenheit nicht gegenwärtig werden kann,zeugen von der zeitlichen Verschränkung, die Vor-denken und Nachdenken aufeinander verweist. Eswar der überzeitliche hermeneutische Kosmos, des-sen empirisch unsichtbarer Zusammenhalt Gada-mer stets gegenwärtig war, mit einem schier unvor-stellbaren Speicher an geordnetem Wissen. Immerkam es Gadamer darauf an, Wahrheiten aufzudek-ken, die sich nicht allein auf die Logik der Urteils-findung zurückführen lassen. Vom sprachlichenStatus her kannte er viele Logiken – des Fragens,des Zweifelns, des Wollens, der Furcht, der Liebe,des Hasses kurzum all dessen, was Menschen mög-lich ist. Und Wahrheiten sind zu finden nicht nurin Aussagesätzen, sondern auch in Mythen undGeschichten, in Gedichten und Bekenntnissen. Siezu entdecken oder wiederzufinden ist Aufgabe derHermeneutik, unbeschadet der zeitlichen Tiefe, dieuns von vergangenen Texten trennt. Deshalb sagtGadamer zurecht, dass seine Hermeneutik unhisto-risch sei, vielleicht besser gesagt, metahistorisch.

Wer kennt nicht jene Erfahrung der platoni-schen anamnesis, des vermeintlichen Wiederer-innerns, wenn etwas, einmal zur Sprache gebrachtspontan so einleuchtet, dass es eigentlich schon im-mer hätte einleuchten müssen, also nur wiederer-kannt werden muss? So sind für Gadamer in allenLebensbereichen den Menschen eigentümlicheWahrheiten enthalten und zu entbergen; vorausge-setzt freilich, dass der wahrnehmende Betrachteroder Nachdenker die begriffsgeschichtlichen Kon-trollfragen zwischenschaltet. Nur durch den be-griffsgeschichtlichen Filter hindurch lassen sichfrüher einmal ausformulierte Wahrheiten in heutenoch gültige Wahrheiten übersetzen. Ansonstenverfiele man hilflos dem historischen Relativismus;der jeder Epoche eine nur ihr mögliche Wahrheitzubilligt. Gadamer hingegen ist es möglich gewe-sen, den in antiken Texten enthaltenen humanisti-schen Anspruch auf menschliche Gemeinsamkeitimmer wieder zur Geltung zu bringen. Die Gleich-heit der menschlichen Natur bei den Alten undModernen erlaubte es ihm, Denkerfahrungen aus

GUEST CONTRIBUTION

Hans-Georg Gadamer (1900-2002) war einer der geistigen Väter des Instituts für die Wissenschaften

vom Menschen und stand dem wissenschaftlichen Beirat viele Jahre als Vorsitzender vor. Nach dem

Nachruf seines Nachfolgers im Beirat, Charles Taylor (s. Newsletter 76) bringen wir Auszüge aus

einer Rede, die Beiratsmitglied Reinhard Koselleck im November 2002 in Heidelberg zu Gadamers

Andenken gehalten hat.

Hans-Georg Gadamer(1900-2002) was a patronof the Institute for HumanSciences and chaired, formany years, its AcademicAdvisory Board. After anobituary by his successoras chairman, Charles Tay-lor (published in Newslet-ter 46), we present ex-cerpts of a speech givenby fellow board memberReinhart Koselleck in Hei-delberg in November 2002.

Reinhart Koselleck

23


antiker Theorie und Praxis als Korrektiveaufzubieten, um dem neuzeitlichen Sub-jektivismus und vor allem demVoluntarismus argumentativ entgegenzu-treten. Darin unterscheidet er sich vonHeidegger, dessen Seinsgeschichte vonden Vorsokratikern durchgehend bis heu-te quasi eschatologisch imprägniert blieb.

In der Theorie wie in der Praxis bezogsich Gadamer auf die Sprachlichkeit, kraftderer er sich zumindest von der Funda-mentalontologie in Heideggers Sein undZeit abheben konnte. Die heideggerscheVerborgenheit des Seins wird von Gada-mer der Sprache abgelauscht. Überhauptgewinnt die Sprache für Gadamer einenanderen Status. Sie entzieht sich einer rest-losen Vergegenständlichung. Denn so-lange ein Sprechender spricht, kann ihmder je gegenwärtige Sprechakt nicht alssolcher thematisch verfügbar werden. ImVerweis auf die Selbstverborgenheit derSprache im Sprechen verwandelt Gada-mer Heideggers ontologische Verborgen-heit des Seins in eine anthropologisch les-bare und aussagefähige Kategorie.

So wie man einen Handschuh um-stülpt zog Gadamer aus der gepanzertenFaust von Heidegger das geschmeidigesprachliche Innenfutter heraus. Gadamerfüllte die ontologische Differenz, die seinLehrer in immer neuen Anläufen durch-dachte, gleichsam sprachlich aus. Dass dasSein überhaupt da ist und nicht vielmehrnicht einerseits – und als was das Sein desSeienden, als dieses oder als jenes er-scheint, erkannt, verstanden und begrif-fen wird – andererseits: diese Spannungzwischen dem Dass überhaupt und demWas im Einzelfall, von Heidegger als Her-meneutik der Faktizität entwickelt, wirdvon Gadamer zurückgeführt auf den fürbeide Fragen konstitutiven Akt ihressprachlichen Aufweises. Heideggers Su-che, aus der Spannung von Sein und Zeitherauszukommen, das ,Dasein‘, das ja im-mer noch der Subjekthaftigkeit oder sub-jektiver Beliebigkeit geziehen werden.konnte, durch ein Sein zu überbieten, dasselbst die Zeit sein mochte – die Zeit, dieihre eigene Nichtung vollzieht – diese Su-che nach einer Kehre, wie immer unzu-länglich sie hier angedeutet wird, hat Ga-damer hermeneutisch aufgefangen: Es istdie Sprache, die allen Subjekten voraus-liegt (Syntax und Semantik von vornher-ein, aber auch Pragmatik und Rhetoriksind topologisch vorstrukturiert).

Jetzt wird auch einsichtig, wieso diekritische Phalanx, die sich nach dessen Er-scheinen gegen das Hauptwerk Wahrheitund Methode aufbaute, ihre Ziele weithinverfehlt hat. Die Theologen, die Philolo-gen, die Juristen, die Historiker; die Sozial-wissenschaftler, die Mediziner und aucheinige Naturwissenschaftler – die Theolo-gen und Mediziner am wenigsten – ha-ben solche Wahrheitsbeweise eingeklagt,die nur aus ihren jeweiligen Methodenableitbar sind. Aber Gadamer hat nie eineMethodenlehre geliefert, auch nur liefernwollen, für keine der genannten Wissen-schaften. Er wollte den allen Argumentenvorausliegenden Status der Sprache klä-ren, in der Beweise und Argumente über-haupt ermöglicht, vorgetragen und ausge-tauscht werden. Wenn Gadamer daherdas allem Denken eingestiftete Vorurteilapostrophierte – den Vorgriff in Hei-deggers Diktion –, oder wenn er die Tradi-tion oder die Herkunft freilegte, aus derheraus jeder Denkaktbeginnt, oder wenn erdie Autorität benennt,die den vorausgegan-genen Denkern inne-wohnt, dann sind diesAussagen, die sich nichtgegen Kritik oder Auf-klärung richten, son-dern beide erst ermögli-chen oder hervorlok-ken. Gadamers Kritikernahmen dagegen dieAusdrücke Tradition, Herkunft, Autoritätoder Vorurteil zum Nennwert ihres eige-nen politischen oder ideologiekritischenVokabulars. Damit wurde Gadamers ge-nuin hermeneutische Leistung von vorne-herein missverstanden und ihm unter derHand eine restaurative oder gar reaktionä-re Denkweise unterschoben – wenn manso will, bar jeder hermeneutischen Einsicht.

Gadamer hat freilich, das ist einzu-räumen, wenig getan, um die auftauchen-den Missdeutungen einzudämmen. Erhat nicht entschieden genug den trans-zendentalen Anspruch seiner Hermeneu-tik betont, nämlich den Horizont derSprache als die Bedingung aller nur denk-baren, empirisch überprüfbaren Aussagenaufzuweisen. Die nach der Relation vonSein und Zeit wird von seiner philosophi-schen Hermeneutik aufgenommen, umdie sprachliche Konstitution auf einerMetaebene der wo immer – in Wissen-

schaft, Philosophie oder Alltag – auftau-chenden Aussagefelder nachzuvollziehen.Daher konnte Gadamer angegriffen wer-den – als ob seine Positionen nur empiri-scher Art seien. Umgekehrt wehrte Ga-damer zugunsten seiner sprachtheoreti-schen Grundlegung empirische Argu-mente ab, wozu gar kein Anlass bestand.

Aber gegen einen Vorwurf Gadamerin Schutz zu nehmen sei dem Historikererlaubt. Vor fünf Jahren wurde ausgerech-net hier in Heidelberg die befremdlicheThese aufgestellt, dass es 1933-1945 nurdrei Typen von Deutschen gegeben habe:die bösen Nazis, die guten Widerstands-kämpfer und dazwischen, völlig wertfreigemeint, die größte Gruppe, die der Op-portunisten. Gadamer sei einer ihrer Re-präsentanten. Hier halte ich mich lieber andie Maxime eines Historikers: Wissen istbesser als Besserwissen. Der Vorgriff einerdualistischen Typologie von Gut undBöse verhindert die unlösbaren Konflikte

zu erfassen, in die alle ver-strickt wurden, die damalsleben mussten. Zur Men-ge, den Mittleren, denmesoi, ist zu sagen, dass siealle im NS-Regime verfan-gen waren, ob als Skeptikeroder als Anpasser, als Uto-pisten oder als Verzögerer.Wer kann oder darf hiernur nach Gut und Böseaussortieren? Das morali-sche Urteil ist, heute wie

damals, immer nötig, war aber leider nichtkonstitutiv für das, was der Fall gewesen war.

Und für Gadamer darf festgehaltenwerden: Jahrgang 1900 gehörte er zu je-ner Generationskohorte, aus der sich vieleals zu spät oder Nachgeborene begriffen,als verpasste Helden des ersten Weltkriegs.Sie stellten dann mit wachsender Radikali-tät den brutalen Flügel der SS. Gadamergehörte nie zu ihnen, weder 1918, als erzu studieren anfing, ohne sich freiwillig andie Front zu melden, noch jemals später.Während die meisten seiner Kollegen –soweit nicht vertrieben – in die Partei ein-traten, hat dies Gadamer stets verweigert.Und er hatte es gewagt, durch ein ver-brämtes Gutachten Werner Krauss in derGestapo-Haft vor dem Tod zu retten.

Aber nach dem zweiten Weltkrieg hater einige Sätze verändert, die er 1941,nach dem Sieg über Frankreich, in Paris,zunächst vor gefangenen französischen

Reinhart Koselleck GUEST CONTRIBUTION

Hans-Georg Gadamer

24


Offizieren, vorgetragen hatte. Es ist sein gutesRecht, als Autor, Wendungen aus dem Verkehr zuziehen, die post festum zu Missverständnissen verlei-ten. Als Historiker darf ich dies bedauern, dennGadamer konfrontierte hier den anfangs unpoliti-schen Volksbegriff Herderscher Herkunft mit demälteren und vorausgegangenen französischen Na-tions- und Demokratiebegriff, der mit der Nieder-lage Frankreichs 1940 ins Hintertreffen geraten sei.Wer in Frankreich hätte das damals, nach dem Zu-sammenbruch der dritten Republik, bestritten?Oder gar in Deutschland? Hier lohnt sich, Leibniz’Unterscheidung zwischen Tatsachenwahrheitenund Vernunftwahrheiten in Erinnerung zu rufen.Tatsachenwahrheiten erlauben es, sie als zufällig,mithin ihr Gegenteil als möglich zu denken.Vernunftwahrheiten dagegen schließen ihr Gegen-teil zwingend aus. Tatsachenwahrheiten sind sowirklich wie überholbar, Vernunftwahrheiten un-widerlegbar. Es ist fruchtlos, einmal eingetroffenegeschichtliche Befunde leugnen zu wollen, weil siesich gegen eine – spätere – Einsicht zu sperren scheinen.

Gadamer freilich hätte sich gegen den ex posterhobenen Vorwurf schon auf seine Leipziger An-trittsvorlesung von 1939 berufen können: MitHegel gesehen bedeutet „keiner [...] eben das vorder Geschichte, als was er sich selbst meint“ (ZS fürdie gesamte Staatswissenschaft 1940, Band 100,5.30). Und wenig später war seinen Hörern inLeipzig klar, was gemeint war, wenn er den logi-schen Obersatz prägte: „Alle Esel sind braun.“ Werhätte es wagen dürfen, ihn aufzufordern; offen zubekennen: „Alle Braunen sind Esel“? Da fragt sichnur noch, wer diese Wendung überlebt hätte.

Und 1942 wusste jeder Leser zu lesen, wennGadamer die These zurückwies, der PlatonischeStaat gründe in der Alternative von Freundschaftund Feindschaft. Nur die gemeinsame Gerechtig-keit für jedermann begründe ein Gemeinwesen.Und wenn Gadamer fortfuhr, Tyrannen hättenkeine Freunde, so verstanden das alle – bis auf die,die sich als Freunde dessen wussten, der nicht Ty-rann genannt werden durfte.

Aber die Kunst zwischen den Zeilen zu lesen,eine alte hermeneutische Kunst, hat sich inzwi-schen offenbar verlernt. Wer Gadamer als Oppor-tunisten – wertfrei – einordnet, der kommt mir vorwie jemand, der den Soldaten Schweijk im Nach-hinein auffordert, doch lieber kein Soldat gewor-den zu sein. Wir haben also allen Anlass, auch vonsolchen Texten Gadamers zu lernen, die in anderenKontexten entstanden und geschrieben wordensind. Denn wer entrinnt der alltäglichen Erfah-rung, von Späteren überholt zu werden? Herme-neutisch aber kommt es darauf an, Einsichten zuretten, die nicht überholt werden dürfen. Das hatuns Hans-Georg Gadamer gelehrt und dafür blei-ben wir ihm dankbar verpflichtet.

Reinhart Koselleck GUEST CONTRIBUTION

25


Making Culture Count

GUEST CONTRIBUTION

Kurt Biedenkopf, member of the Reflection Group charged with identifying the long-term spiritual and

cultural perspectives of the enlarged Europe, recently opened a series of commentaries produced in

collaboration with Project Syndicate. Columns by other group members and invited experts will follow.

CONSTITUTIONS EXPRESS a political community’s his-tory, culture, values, and political convictions. TheConstitution for Europe now being written is nodifferent. It cannot create the common bonds thatdefine Europe and hold it together. It can only re-flect and be animated by them.

Today, however, the cohesive forces that heldEurope together for two generations have lost some(if not all) of their strength. Since the collapse of theSoviet Union, peace and liberty are more or lesstaken for granted. Economic integration has ad-vanced so far that a return to the national rivalriesthat twice led the continent into suicidal warfare isunthinkable.

The postwar search for affluence, too, has lostmuch of its allure. In Germany and other memberstates, economic growth no longer seems certain.Citizens are increasingly wary of the idea of eco-nomic and social progress. Public debate insteadhighlights the need for restricting government ac-tivities and reducing social transfers.

Enlargement of the European Union from 15to 25 members will mean that for decades Europe-ans will need to live with greater material inequali-ties. To be sure, lower standards of living havingalways existed between Europe’s east and west.During Europe’s Cold War division, that gap wid-ened considerably. With enlargement, those differ-ences can no longer be hidden.

German reunification provides a sobering ex-

ample in dealing with this problem. If the enlargedEU were to attempt on a Europe-wide scale whatGermany did for its eastern lands, current EUmembers would need to transfer roughly 4% oftheir combined GDP to the new member states forat least a decade. Politics will make such transfersimpossible, but even if that were not the case, thenew members lack the political, economic, social,and administrative infrastructure to absorb them.Thus, the time needed to narrow the gap betweenEurope’s east and west will be measured in genera-tions, not years.

If the ties that have bound Europe together fortwo generations are fraying, what alternative bondscan be found? Late in his life Jean Monnet said that,were he to begin European integration again, hewould start with culture. But secularization, ratio-nalization, and atomization of civil and social life,and the steady expansion of government into everysocial sphere, have lead to a privatization of cultureand religion, reducing their potential to stimulatefeelings of community, identity, and solidarity.

If the EU is to be durable, it must place greateremphasis on its cultural heritage. Because ofEurope’s multiplicity of languages, no one lan-guage can serve as a strong element of identity. Ofcourse, English is developing into a lingua franca.But as a lingua franca it is limited to serving as atechnical or professional language, not the languageof a community.

The IWM offers itsguests the possibility topresent their work fordiscussion on theInternet. Since 1996,IWM Working Papershave been publishedregularly on IWM‘sWebsite.

IWM Working PapersIWM

Working Papers

ww

w. iw

m.at

Das IWM bietet seinenGästen die Möglich-keit, ihre Arbeit imInternet zur Diskussionzu stellen. Seit 1996 er-scheinen auf derWebsite des Institutsregelmäßig die IWMWorking Papers.

Jüngst erschienen

Paul Dragos AligicaNeoclassical Economics and the Challenge of Transition: Lessons andImplications of the Eastern European Economic Reform Experience

Meike Schmidt-Gleim (Vienna/Paris) and Mieke Verloo (Nijmegen)One More Feminist Manifesto of the Political

Regina Becker-Schmidt (Hannover)Erkenntniskritik, Wissenschaftskritik, Gesellschaftskritik – Positionenvon Donna Haraway und Theodor W. Adorno kontrovers diskutiert

Sidonia Blättler (Berlin)Nationale Identität, nationaler Gegensatz und die Geschlechterdifferenz

am Beispiel von Fichtes „Reden an die deutsche Nation“

Kurt Biedenkopfs Kom-mentar ist die erste in ei-ner Reihe von Kolumnen,die in zusammenarbeit mitProject Syndicate, einerVereinigung von über 180Qualitätszeitungen welt-weit, organisiert wird. Mit-glieder der Reflexions-gruppe „Die geistige undkulturelle Dimension Eu-ropas“ und ausgewählteExperten wurden eingela-den, zu Themen der Re-flexionsgruppe Stellungzu nehmen.

26


When it comes to real cultural identity,Europe’s true “common language” is com-posed of its musical, literary, artistic, and archi-tectural traditions-the cultural substance per-ceived by all as European. The cultivation,constant renewal, development, and protec-tion of this cultural identity must be a keycommon European task.

This common cultural substance is thefoundation on which European nations andstates are built. Yet it is not produced by stateaction. The state can support its development,preservation, and renewal, but cannot compelits existence. People primarily determine theextent to which culture flourishes. So culturalcohesion in Europe will have to grow from thebottom up.

But European individuals and civil soci-eties find it hard to assert their autonomy inthe face of the state. The great European ex-periment will succeed only if Europe’s citizenslimit the scope of the state’s claims on societyand its resources, thus redefining those areas ofself-government and autonomy where re-sponsible community life and cultural activi-ties flourish. It is in these areas, however, thatthe constitutional drafts emerging in Brusselsare wanting.

Consider the EU’s Charter of Funda-mental Rights. Rather than limiting itself tobasic human rights, the Charter dilutes themby engaging in detailed regulation of laborstandards, social laws, and pronouncementsthat reflect industrial-age experience ratherthan address the future. To promote such“rights” as fundamental will more likely per-petuate the status quo than help shapeEurope’s future.

In this sense, the Charter is reactionary: ifit is included in the constitution, it will im-pede the development of rights and responsi-bilities appropriate to the future.

Europe’s new constitution will be ac-cepted as a guarantee of freedom and lawfulgovernment only if it results from a broadpublic dialogue reflecting the common cul-tural and moral assumptions that bind Euro-peans together. If it is to last, it will not beenough for it to be conceived in the light onlyof today’s experience. If the Constitution is toguide Europeans through periods of changeand yet unknown threats, its roots must reachthe foundations of European history andidentity as they are embodied in the sharedculture that Europe’s citizens freely acknowl-edge as their own.

Kurt Biedenkopf GUEST CONTRIBUTION

27


Körber Fellowships:History and Memoryin EuropeFellowships 2004/2005

Ob

je

ct

iv

e

1

Institut für die Wissenschaften vom Menschen Institute for Human Sciences

CALL FOR APPLICATIONS

D E A D L I N E

15 November, 2003

3

Ju

ry

42

Co

nd

it

io

ns

5

Ap

pl

ic

at

io

n

Pr

oc

ed

ur

e

El

ig

ib

il

it

y

Re

qu

ir

em

en

ts

The Körber Foundation and the Institutefor Human Sciences jointly award oneVisiting Fellowship and two JuniorVisiting Fellowships on “History andMemory in Europe”.

The objective is to support projects thatcontribute to a transnational perspectiveon modern European history. Theyshould not consider Europe as a giventerritorial entity but as a historical ex-perience, a cultural imagination, and/ora political point of reference. By focussingon the discursive construction of Europe,projects are particularly invited to reflecton the role of historiography as well asthe position and significance of memory.This includes in particular analyses of thedifferent ways how history, historio-graphy and memory are used and ab-used for political purposes and dis-courses of exclusiveness in the Europ-ean context. Interdisciplinary approa-ches are highly welcome.

The six-month fellowships will enable ju-nior and senior scholars to work in Viennaon a research project of their choicewithin the framework of the objective. Thefellows will participate in the scholarlycommunity and activities of the IWM.

The Körber Fellows are invited to spendsix months at the IWM during theacademic year 2004/2005 to pursue theirresearch project while working inresidence at the institute. The fellows willreceive a stipend to cover accommo-dation, living expenses, travel, healthinsurance and incidentals. The amountof the stipend for the Visiting Fellow willbe determined according to the “no gain,no loss” principle and seeks to com-pensate for a loss of income based on thecurrent salary of the recipient. JuniorVisiting Fellows will receive a stipend inthe amount of € 8000 for the six-monthterm. Furthermore, fellows will be pro-vided an office with personal computerand have access to e-mail and internet,in-house research facilities and otherrelevant sources in Vienna. The fellow-ship may be taken up between July 2004and June 2005.

Candidates for the Körber VisitingFellowship- must be citizens of any European

country or permanently reside inEurope;

- must have obtained a Ph.D. in historyor another discipline in the humanitiesor social sciences with a researchfocus related to the objective of thisprogramme;

- must hold a senior academic position(equivalent to associate professorlevel); and

- must substantiate their expertise in thefield with their publication record.

Candidates for the Körber Junior VisitingFellowships- must be citizens of any European

country or permanently reside inEurope;

- must currently pursue their doctoraldegree OR have recently obtained aPh.D. in history or another disciplinein the humanities or social scienceswith a research focus related to theobjective of this programme;

- must not be older than 35 years.

A jury of experts meets once a year toevaluate the applications and select thefinalists. Members of the jury are:

Peter BurkeProfessor of Cultural History, EmmanuelCollege, University of CambridgeUte FrevertProfessor of History, Yale University andUniversity of BielefeldBronislaw GeremekProfessor and Chair of European Civiliza-tion, College of Europe, Natolin; formerMinister of Foreign Affairs of the Republicof PolandCornelia KlingerLecturer of Philosophy, Eberhard-Karls-University Tübingen; Permanent Fellow ofthe IWMReinhart KoselleckProfessor emeritus of History, Universityof BielefeldLuisa PasseriniProfessor of History, European UniversityInstitute, FlorenceWolf SchmidtMember of the Executive Board of theKörber-Stiftung, Hamburg

The application consists of the followingmaterials:1. application form (to be downloaded

from the IWM website)2. a concise research proposal (max. 4

pages) in English, including- the scientific problems addressed- critical consideration of current

relevant literature- research goals and expected

results- work and time schedule- a curriculum vitae and list of

publications- names of two referees (applicants for

Junior Visiting Fellowships only)

Please visit the IWM website for details:http://www.iwm.at/f-koerb.htm

28


ALTHOUGH WE ARE ACCUSTOMED to think of Euro-pean Christianity as a 2000 year old civilization, itwas only around the year 1000 that the map ofEuropean Christendom became more or less crys-tallized. Sociologically speaking the core institu-tions and social forms of Western European Christ-endom are 1000 years old: the first 500 years asMedieval Latin Christendom and the next 500years as modern Western Christianity in its post-Reformation multi-denominational and in its ex-panded Western colonial and post-colonial forms.

As we are entering the third millennium, how-ever, we are witnessing the end of hegemonic Euro-pean Christianity due to a dual process of advancedsecularization in post-Christian Europe and of theincreasing globalization of a de-territorialized andde-centered Christianity. Thus, the thousand-year-old association between Christianity andWestern European civilization is coming to an end.Western Europe is less and less the core of Christiancivilization and Christianity in its most dynamicforms today is less and less European.

The fact that Catholic Poland is “re-joiningEurope” at a time when Western Europe is forsak-ing its Christian civilizational identity offers an op-portunity to re-examine the place of Poland in Eu-rope, particularly the patterns of convergence anddivergence between Polish and Western Europeanreligious developments in their thousand year oldcommon history. (…)

The divergence of Post-World War IIPolish and Western European religiousdevelopments.At the very same time when Western European so-cieties were undergoing a drastic, continuous andseemingly permanent process of secularization sothat one may speak of an emerging post-ChristianEurope, Polish Catholicism underwent an extraor-dinary revival. All attempts by the communist re-gime to sever the links between Catholic Churchand Polish nation ended in failure. All the strategiesof forced secularization from above, used relativelysuccessfully first in the Soviet Union and thenthroughout Eastern Europe, were also variouslytried in Poland albeit with little success. Caesaro-papist control, coercion, socialist re-socialization,the marginalization of religion to a private sphere,all were tried and failed.

Catholic Poland in Post-Christian Europe

Secularist planning through economic devel-opment also failed to bring the anticipated results.The expressed hopes of the Gierek era that eco-nomic development would have in Poland thesame secularizing effects it apparently had in theWest were also disappointed. Marxist sociologistsof religion had been collecting every promising signindicating that the laws of secularization were oper-ating also in Poland. But at the end of the Gierekadministration most indicators seemed to pointrather to a reverse process of de-secularization.

The Integration of Catholic Poland inPost-Christian EuropeAccording to Bishop Pieronek, “Europe should beaccepted as a wonderful opportunity, a difficultchallenge and a great apostolic assignment for theChurch.”1 It should be obvious that European in-tegration offers Poland “the wonderful opportu-nity” to share in the privileged benefits of advancedWestern European societies, among them, interna-tional security and political stability, economic de-velopment and high standards of living, libertiesand cultural freedom. After two centuries of parti-tions, foreign occupation, totalitarian terror andcaptivity, the opportunity to join the exclusive clubof advanced capitalist, liberal democratic countrieswith all the relative guarantees that sharing theirfate implies, is indeed wonderful.

It is important to recognize that integrationinto the EU presents also a “difficult challenge” par-ticularly for many sectors of the Polish economyand society. In the short term at least, the process ofadjustment will entail heavy social and economiccosts.

My concern in this paper is with the “euro-phobes”, with those who are against European inte-gration in principle because of what Europe repre-sents. One could distinguish at least four differenttypes of “europhobes”: those on the communist leftwho are not against European integration per se,but only against integration into capitalist Europe,and who would therefore be ready for integrationafter a European social revolution; those who onnationalist grounds are against any type of multina-tional integration because it limits national sover-eignty and is dangerous for national identity andPolish national values; those who are still afraid ofGerman expansionism and view the EU as a front

In seinem Essay stellt JoséCasanova die weithin ak-zeptierte These in Frage,dass Säkularisierung eineImplikation des Moderni-sierungsprozesses undEuropa sein prominetes-tes Beispiel sei. Vielmehr,so Casanova, stellt Euro-pa – verglichen mit denübrigen Teilen der westli-chen Welt – die Ausnah-me dar. Am BeispielPolens argumentiert Ca-sanova, dass der Nieder-gang der Religion in Euro-pa kein notwendig mit Mo-dernisierung verknüpfter,teleologischer Prozess,sondern Resultat einer hi-storischen Entscheidungder Europäer ist.

Der Beitrag ist in deut-scher Übersetzung in vol-ler Länge in Transit 25: Po-len im neuen Europa,nachzulesen.

GUEST CONTRIBUTION

In his essay, José Casanova challenges the stereotype that Western Europe represents the paradigm

of secularization as an unavoidable implication of modernization. In fact, he argues, if we look at the

rest of the modern world, Europe is the exception. You can read the long version of this text at the

Tr@ansit Online pages at the IWM website: www.iwm.at/t-forum.htm.

29


for such expansionism, and may thereforebe regarded as a particular variant of thenationalist “europhobes”; finally, there arethe Catholic “europhobes”, those who areagainst European integration becausetoday’s Europe has lost its Christian iden-tity and therefore its secular, materialist,hedonist values represent a threat to Po-land’s Catholic identity and values. This isthe view held by integralist sectors of Pol-ish Catholicism, such as Radio Maryja, fa-ther Tadeusz Rydzyk or Bishop StanislawStefanek. What Catholic “europhobes”fear is the threat of secularization impliedby European integration.

A Secularization Threat or a GreatApostolic Assignment?The fear of secularization is not fully un-justified since after all it is one of the fun-damental premises of the theory of secu-larization that the more modern a societythe more secular it becomes. Moderniza-tion is supposed to be structurally corre-lated with secularization, used here in thestraightforward sense of progressive de-cline of religious beliefs and practicesamong the population. Since moderniza-tion, in the sense of catching up with theEuropean levels of political, economic, so-cial and cultural development, is one ofthe goals of European integration, one cananticipate that such a modernization willlead to secularization.

The progressive, though highly un-even, secularization of Europe is an unde-niable social fact.2 An increasing majorityof the European population has ceasedparticipating in traditional religious prac-tices, at least on a regular basis, eventhough they may still maintain relativelyhigh levels of private individual religiousbeliefs.3 Moreover, the rates of religiosityvary significantly across Europe. EastGermany is by far the least religious coun-try of Europe by any measure, followed ata long distance by the Czech Republicand the Scandinavian countries. At theother extreme, Ireland and Poland are byfar the most religious countries of Europewith rates comparable to those of theUnited States. In general, with the signifi-cant exception of France and the CzechRepublic, Catholic countries still tend tobe more religious than Protestant or mixedcountries, such as West Germany and TheNetherlands.

But in general, leaving aside the ex-

ceptional cases of oversecularization (EastGermany, Czech Republic) or under-secularization (Ireland, Poland), for whichone could offer ad hoc historicist explana-tions, the theory would seem to hold wellagainst the European evidence. The coreEuropean countries – Great Britain,France, the Netherlands, Germany –, theones which have led the processes of Euro-pean modernization, fit well the model ofsecularization. Yet, even though the dras-tic secularization of post-World War IIWestern Europe may be an incontrovert-ible fact, the standard explanations of thephenomenon in terms of general processesof modernization, by reference to eitherincreasing institutional differentiation, in-creasing rationality, or increasing indi-vidualism, are not persuasive since similarprocesses of modernization elsewhere (inthe United States, or in the cultural areasof other world religions) are not accompa-nied by the same secularizing results.

We need to entertain seriously theproposition that secularization became aself-fulfilling prophecy in Europe, oncelarge sectors of the population of WesternEuropean societies, including the Chris-tian churches, accepted the basic premisesof the theory of secularization: that secu-larization is a teleological process of mod-ern social change; that the more modern asociety the more secular it becomes; that“secularity” is “a sign of the times.” If suchproposition is correct, then the seculariza-tion of Western European societies can beexplained better in terms of the triumphof the knowledge regime of secularism,than in terms of structural processes ofsocio-economic development such as ur-banization, education, rationalization, etc.

It is time to abandon the euro-centricview that modern Western European de-velopments, including the seculariza-tion of Western Christianity, are generaluniversal processes. The more one adoptsa global perspective, the more it becomesobvious that the drastic secularization ofWestern European societies is a rather ex-ceptional phenomenon, with few parallelselsewhere other than in European settlersocieties such as New Zealand, Quebec orUruguay. Such an exceptional phenom-enon demands therefore a more particularhistorical explanation. The collapse of theplausibility structures of European Chris-tianity is so extraordinary that we need abetter explanation than simply referring

to general processes of modernization.Holding onto the traditional theory ofsecularization, by contrast, reassures usmodern secular Europeans that this col-lapse was natural, teleological, and quasi-providential. Such a view of secularizationtends to make the phenomenon of secu-larization into something practically inevi-table and irreversible. It turns into a self-fulfilling prophecy.

What makes the European situationso unique and exceptional when com-pared with the rest of the world is preciselythe triumph of secularism as a teleologicaltheory of religious development. Theideological critique of religion developedby the Enlightenment and carried out bya series of social movements throughoutEurope from the 18th to the 20th centuryhas informed European theories of secu-larization in such a way that those theoriescame to function not only as descriptivetheories of social processes, but also andmore significantly as critical-genealogicaltheories of religion and as normative-teleo-logical theories of religious developmentthat presupposed religious decline as thetelos of history.

In this respect, theories of seculariza-tion in Europe have functioned as self-ful-filling prophecies to the extent to which amajority of the population in Europecame to accept the premises of those theo-ries as a depiction of the normal state ofaffairs and as a projection of future devel-opments. The premise that the moremodern and progressive a society becomesthe more religion tends to decline, has as-sumed in Europe the character of a taken-for-granted belief widely shared not onlyby sociologists of religion but by a major-ity of the population. The postulate ofprogressive religious decline has becomepart of the European definition of themodern situation with real consequencesfor church religiosity. It is the assumednormality of this state of affairs, thatpoints to the exceptional character of theEuropean situation, a situation whichtends to self-reproduce itself and to appearincreasingly irreversible, in the absence ofeither a general religious revival or a radicalchange in the European Zeitgeist.

It is here where “the great apostolicassignment” proposed by Bishop Piero-nek could play a role. Despite some initialambivalence, at least since the 1996 visitby a delegation of the Polish Bishops to

José Casanova GUEST CONTRIBUTION

30


Brussels, the Polish Catholic Church hasmaintained officially an unambiguous po-sition of support for European integra-tion. Such a position is fully in line withthe vision of European unity repeatedlystressed by the Polish Pope. In his 1999visit to Poland, the Pope stated explicitlyhis support for Poland’s integration intothe European Union in his speech to par-liament, as well as in his message to thePolish Bishop’s Conference. According toa February 1998 survey, 84% of the Pol-ish clergy were in favor of accession to theEU, while the corresponding figureamong the general population was 64%.4

One of the reasons for this positiveattitude may be connected with the apos-tolic assignment that the Polish pope hasreserved for the Polish church. As the firstSlavic pope in history John Paul II felt aspecial mission to liberate the Slavicpeoples from the communist yoke and tofurther ecumenical dialogue with theEastern churches. The fall of the BerlinWall confirmed him in his mission, nowredefined as the reunification and spiritualregeneration of Christian Europe. But hisvision had to confront the presence of astubbornly materialist capitalist WesternEurope, the traditional core of WesternChristendom, that he came to perceive asincreasingly pagan, hedonist and unre-sponsive to his revivalist message. Frus-trated, he turned to Eastern Europe par-ticularly to Catholic Poland, still un-touched by capitalist materialism, urgingthem to serve as the “spiritual reservoir” ofChristian Europe, only to find out thatWestern material goods and materialistvalues were flooding the Eastern spiritualreservoir.

The Polish Episcopate, however, hasaccepted the assignment and has repeat-edly stressed that one of the goals, whichthe Catholic Church sees for itself in aunited Europe, is the revival of Christian-ity or “to restore Europe for Christianity.”Such a message can no doubt find reso-nance in the tradition of Polish messian-ism. Pragmatically speaking, the convic-tion that the secularization of Europe isreversible and that therefore the restora-tion of Christianity is not an anachronisticQuixotic endeavor against the march ofhistory, is the minimal condition of possi-bility for the evangelistic effort. But so-ciologically speaking such an evangelisticeffort has little chance of success, without

a change in the Zeitgeist. Given the loss ofdemand for religion in Western Europe,the supply of surplus Polish pastoral re-sources for a European-wide evangelizingeffort is unlikely to prove effective. The atbest lukewarm, if not outright hostile,European response to John Paul II’s reviv-alist preaching points to the difficulty ofthe assignment.

A less ambitious apostolic assign-ment, however, could have remarkable ef-fects. Let Poland prove the secularizationprophecy wrong. Let Poland be Poland.Let Polonia semper fidelis keep faith with itsCatholic identity and tradition while suc-ceeding in its European integration, be-coming in the process a “normal” Euro-pean country. In doing so, it could provethat the decline of religion in Europe isnot a teleological process necessarily linkedwith modernization but a historical choicethat Europeans have made. A modern re-ligious Poland could perhaps force secularEuropeans to rethink their secularist as-sumptions and realize that it is not somuch Poland which is out of sync withEurope, but rather secular Europe whichis out of sync with the rest of the worldand with global trends. Granted, all ofthese are merely hypothetical conjecturesmeant to break the spell which dominantsecularism holds over the European mind.

Moreover, even this more modest ap-ostolic assignment of keeping faith withthe Polish Catholic tradition may provetoo lofty a task. To maintain a traditionunder modern conditions demands a con-stant renewal of this tradition and creativeresponses to the changing challenges,rather than just a traditionalist defense ofthe faith against the threats of liberalism,hedonism, and relativism. Religioustrends in post-Communist Poland are notencouraging. The Polish Church hassquandered much of its authority with itsprotectionist defense of its institutionalpower, with its heavy-handed interven-tions in parliamentary proceedings, inelectoral processes and in public debates,with its clerical resistance to give greaterautonomy to the laity, and with its mis-trust of modern individual freedoms, free-dom of conscience as well as intellectualand artistic freedoms. So far, the guidanceand charisma of the Polish Pope and thecollective effervescence generated by hisfrequent visits has compensated for someof these deficiencies.

Obviously, only the future will tellwhether Polish Catholicism will be up tothe opportunity, the challenge, and thetask presented by European integration.But, the repeatedly demonstrated powerof renewal of Polish Catholicism, a capac-ity that should not be confused simplywith the preservation of a residual and re-cessive tradition, has confounded skepticsand critics before. It could happen again.

1 Elzbieta Stadtmüller, “Polish Perceptions ofthe European Union in the 1990s” in KarlCordell, ed., Poland and the European Union(London: Routledge, 2000), p. 36.

2 Jose Casanova, “Beyond European andAmerican Exceptionalisms: Towards a GlobalPerspective,” in G. Davie, P. Helas and LindaWoodhead, eds., Predicting Religion(Aldershot: Ashgate 2002).

3 Grace Davie, Religion in Modern Europe(Oxford University Press, 2000).

4 Stadtmüller, “Polish Perceptions.”

José Casanova is Associate Professor ofSociology at New School University, New York.He is the author of Public Religions in the Mo-dern World (1994) and The Opus Dei and theModernization of Spain (forthcoming).

José Casanova GUEST CONTRIBUTION

31


Upcoming Events

The following events will take place at theIWM library at 6 p.m.Die folgenden Veranstaltungen finden um18:00 Uhr in der Bibliothek des IWM statt.

September 15 & 16IWM – Vorlesungen zu denWissenschaften vom Menschen 2003Abraham B. YehoshuaProfessor of Comparative and HebrewLiterature, Haifa UniversityThe Shaping of Jewish Identity: ThreeBible StoriesNähere Informationen siehe Seite 32In Zusammenarbeit mit

September 23Alessandro FerraraProfessor of Political Philosophy, Universityof Rome “Tor Vergata”The Relevance of Kant’s Critique ofJudgement for Political TheoryIn Zusammenarbeit mit

September 30Pavel KoubaProfessor für Philosophie, Karls-UniversitätPrag; Leiter des Zentrums fürPhänomenologische Forschung an derTschechischen Akademie der WissenschaftenFreiheit, Politik, Geschichte: JanPatockas Philosophie der Existenz

October 7Thierry de MontbrialDirecteur de l’Institut Français desRelations Internationales, ParisTitle to be announcedIn Zusammenarbeit mit

October 14Alberto Quadrio CurzioProfessor of Political Economics, UniversitàCattolica, Milano; Member of the Reflec-tion Group on “The Spiritual andCultural Dimension of Europe”The European Union: Growth, Institutions,ConstitutionIn Zusammenarbeit mit

October 21Yehuda ElkanaPresident of the Central European Univer-sity, BudapestThe Education of a “Caring” Scientist

Octo ber 28Peter DemetzSterling Professor emeritus of German andComparative Literatur, Yale University,New HavenDie Prager Filmproduktion in den Jahrender Okkupation: Gedächtnis undVergessen

November 4Die Rolle des StaatesYasemin SoysalProfessor of Sociology,University of EssexLocating EuropeIn Zusammenarbeit mit der GrünenBildungswerkstatt

November 11Heiko HaumannOrdinarius für Osteuropäische und NeuereAllgemeine Geschichte, Universität BaselDracula. Von Vampiren in Osteuropa

November 18Fanny CosandeyProfesseur d’Histoire, Université de NantesLa reine de France, un personnageessentiel du fonctionnement monarchique(XIVe – XVIIIe siècle)In Zusammenarbeit mit

November 25Bruchlinien der UngleichheitWolfgang KerstingOrdinarius für Philosophie und Direktoram Philosophischen Seminar, Christian-Albrechts-Universität zu KielNotwendige Gleichheiten, berechtigteUngleichheiten. Das Gleichheitsproblemin der Sozialstaats-philosophie und derMultikulturalismusdiskussionIn Zusammenarbeit mit

December 2Jan SokolDekan der Fakultät für Human-wissenschaften, Karls-Universität PragWie natürlich sind die Menschenrechte?

December 9David WilletsMember of Parliament, London; ShadowWork and Pensions SecretaryConservatism in Britain, Europe andAmericaIn Zusammenarbeit mit

The next issue of the IWM Newsletter (Nr.81, Sept. 2003) will cover, among others, thefollowing topics:

Jan Patocka Lecture 2003 byGeorge Steiner

Reflection Group members engage in publicdebate in Warsaw

Panel discussions:- American Politics and the Unity of Europe- Filling the Representation Gap:

Ethnic Minorities in the EU- Die umgefärbte Republik - Anlässlich der

Präsentation von Gerfried Sperls neuemBuch

32

ImpressumResponsible for thecontents of the IWMNewsletter:Institute for HumanSciences © IWM 2003

EditorAnita Traninger

Editorial AssistanceElizabeth Castagna

Production Manager,LayoutIris Strohschein

PhotosIWM, EuropeanCommission, MiriamSoucek

DesignGerri Zotter

AddressIWMSpittelauer Lände 3A - 1090 WienTel. (+431) 31358-0Fax. (+431) 31358-30www.iwm.at

The IWM Newsletter ispublished four times ayear.Current circulation: 6200.Printed by Rema Print.


Abr

aham

B. Y

ehos

hua IWM Lec tu res i n

H u m a n S c i e n c e s

IWM-Vor l e sungen zu den

W i s s e n s c h a f t e n

v o m M e n s c h e n

September 15 & 16, IWM

An analysis of the story of Cain andAbel and an attempt to understandthe moral justification for the non-punishment of the first murdererAre all people equal before God?Are people judged according to theirinner being, or according to theirdeeds?What is the significance of all this re-garding Jewish Free Will?

An analysis of the Sacrifice of Isaac byAbraham and an exposure of themoral flaws in his principlesAn attempt at the moral rescue of thestory by means of secular commentaryThe significance of the connection be-tween religion and Jewish nationalism,a primary element in structuring Jew-ish identity.

Monday, September 156 p.m., IWM Library

Identity:Identity:Identity:Identity:Identity:Identity:Identity:Identity:Identity:Identity:

The Shaping ofThe Shaping ofThe Shaping ofThe Shaping ofThe Shaping of

Jewish Identity:Jewish Identity:Jewish Identity:Jewish Identity:Jewish Identity:

Three Bible StoriesThree Bible StoriesThree Bible StoriesThree Bible StoriesThree Bible StoriesAbraham B. YehoshuaAbraham B. YehoshuaAbraham B. YehoshuaAbraham B. YehoshuaAbraham B. Yehoshua is Profes-sor of Comparative and HebrewLiterature at Haifa University. Hehas also held visiting professor-ships at Harvard University, theUniversity of Chicago and at Prince-ton University. Among the distinctiveawards he has received are theBooker Prize, the Koret Prize, andthe B’nai B’rith Prize of Europe.

His works, including more than ten novels,have been translated into 22 languages.Among his works available in Englishtranslation are:

Between Right and Right (1981)The Continuing Silence of a Poet : theCollected Stories of A.B. Yehoshua (1991)The Lover (1993)A Journey to the End of the Millennium (1999)The Terrible Power of a Minor Guilt:Literary Essays (2000)The Liberated Bride (2003)

Auf Deutsch sind u.a. erhältlich:Exil der Juden: Eine neurotische Lösung(Essays, 1986)Späte Scheidung (Roman, 1988)Der Liebhaber (Roman, 1999)Die Manis (Roman, 2001)Die Reise ins Jahr Tausend (Roman, 2001)Die befreite Braut(erscheint September 2003)

Lecture I:

In the Tangle of

Divine Choice

An analysis of the first attempt to anni-hilate the Jews as it appears in the bib-lical Scroll of EstherHow does the connection between re-ligion and nationalism affect the in-depth structure of Jewish identity inconstant interaction with non-Jewishidentities?The virtual element in Jewish identityand its significance with regard toantisemitic responses.

Tuesday, September 166 p.m., IWM Library

Lecture II:

An Attempt to

Understand the

Root Structure

of Antisemitism