The Language of Mysticism and the Language of Law in Early Modern Spain*

2015 ◽  
Vol 68 (3) ◽  
pp. 932-956 ◽  
Author(s):  
Dale Shuger
Keyword(s):  
Early Modern ◽  
Public Space ◽  
Legal Discourse ◽  
Religious Experiences ◽  
Early Modern Spain ◽  
Linguistic Study ◽  
Spanish Inquisition ◽  
The Public ◽  
The Reformation ◽  
The Law

AbstractAfter the Reformation, Catholics developed new ways to express interior religious experiences, including mystic visions. This article considers the epistemological impasse that arose when the Spanish Inquisition, created to prosecute covert Judaizers, was charged with discernment of mystical experiences. Close linguistic study of interrogations shows how a nondialogue between mystical and legal discourse pointed to a broader conflict between a newly interiorized religion and the public space of the law. Practically, these cases weakened the Inquisition; conceptually, they undermined the idea of an Inquisition. If Enlightenment reformers were able to argue for a secularization of the law, it was because a group of mystics and Inquisitors had made such thought possible.

Drinking and Public Space in Early Modern German Lands

2005 ◽  
Vol 32 (1) ◽  
pp. 9-27 ◽  
Author(s):  
Beat Kümin
Keyword(s):  
Early Modern ◽  
Public Space ◽  
Public Services ◽  
Spatial Mobility ◽  
Contested Spaces ◽  
The Public ◽  
Private Households ◽  
Swiss Confederation ◽  
Conflicting Interests ◽  
The Relationship

This paper explores the relationship between drinking and public space in early modern Bavaria (Germany) and Bern (Swiss Confederation). Contemporaries drank alcohol mainly on sociable occasions and in public houses. Due both to mounting demand (greater spatial mobility) and to supply (potentially high income for publicans), the number of establishments increased between 1500 and 1800. Most emerged near markets and thoroughfares. Closer analysis reveals the spatial ambiguity of early modern inns, taverns and alehouses. While obliged to grant access to the “public,” they were simultaneously “private” households of their keepers. Furthermore, individual rooms were not invariably marked as “public” or “private” but were opened or closed depending on specific occasions. As social sites, public houses became contested spaces, reflecting the conflicting interests of authorities, patrons and publicans. The provision of victuals, sociability and public services helped to stabilize communities, while alcohol-related violence and unrest could challenge the existing order.

Kulturwirkungen konfessioneller Erziehungsmodelle im 16. und 17. Jahrhundert: Zum Forschungskontext des Themenschwerpunkts

2004 ◽  
Vol 95 (1) ◽  
pp. 240-251
Author(s):  
Stefan Ehrenpreis
Keyword(s):  
Early Modern ◽  
School System ◽  
Christian Ethics ◽  
General Level ◽  
The Public ◽  
Research Perspectives ◽  
The Reformation ◽  
History Of ◽  
New Research ◽  
Different Cultures

ABSTRACT Reformation and confessionalization are two important phases in the history of early modern education. In the Reformation period new educational concepts and curricula were introduced above all in higher education. In the age of confessionalization both Protestants and Catholics also sought to improve the lower school system. The discourse about education was dominated by classical concepts which were connected with general Christian ethics. New research perspectives include the different cultures of knowledge, of reading and of catechesis because these factors were as important for the general level of literacy as the public school system.

scholarly journals People Watching People Watchers: 'The Law Enforcement Company' for watching over those who come to see and be seen on the 'Urban Beach'

2002 ◽  
Vol 2 (4) ◽  
Author(s):  
Steve Mann
Keyword(s):  
Law Enforcement ◽  
Public Space ◽  
Private Security ◽  
Checks And Balances ◽  
Times Square ◽  
The Public ◽  
Security Guards ◽  
Public Square ◽  
New Public ◽  
The Law

This article presents my own personal narrative, in the existemology of a new but mostly deserted 'urban beach' right at downtown Toronto's epicenter. The new public space called 'Dundas Square', designed as 'Times Square North', forms Toronto's new civic center, around an urban beach theme with waterplay fountains, that rise and fall continuously, to create a beautiful and restful atmosphere of pounding surf. The space is policed by Intelligarde-International, which describes itself as 'The Law Enforcement Company'. The use of private security guards in an allegedly public space creates some unique problems in accountability and reciprocity in visibility. Unlike the lifeguards of a traditional beach, who are themselves young, playful, and part of the swimming community, Intelligarde alienates itself from the community through an authoritarian desire to be free of accountability. Citizens who go to the urbeach to see and be seen, can be thought of as 'people watching people'. But unlike lifeguards at a traditional beach, who often help novice swimmers be comfortable in the water, Intelligardes are 'people watching people watchers' from a distance. The problem of private security in public space is twofold: (1) a private 'law enforcement company' is not subject to the same checks and balances as public lifeguards; (2) the double entendre of the words 'private security' is fulfilled. Not only is law enforcement of life in the public square privatized, but also the security guards enjoy a privacy (i.e. lack of accountability) that their 'citizens' (the surveilled) do not. This article describes my attempts at using "Times Square North" for its intended purpose, and the resulting problems that point to a need for participatory equiveillance.

scholarly journals JURGEN HABERMAS'S COMMUNICATIVE PARADIGM AS TRANSFORMATIVE DA'WAH REINFORCEMENT

2021 ◽  
Vol 2 (1) ◽  
pp. 28-41
Author(s):  
Dani Saputra
Keyword(s):  
Information Technology ◽  
Social Status ◽  
Public Space ◽  
Public Interest ◽  
Human Dignity ◽  
Two Dimensional ◽  
Central Idea ◽  
The Public ◽  
The Reformation ◽  
Social Area

Work and communication are two basic human that determine how humans as a species move and live in their world. The reformation begins with two basic human foundations. Jurgen Habermas, a German authoritarian who makes a fairly firm discount with his predecessors, seems to be in his central idea of the fundamental differences between the two dimensional praxis, namely work and communication. But it needs to be seen how communication and rationality of power are exercised, or how one positions in it. In the public space, each individual expresses his or her various thoughts related to the public interest that want to be discussed without coercion. This public space must be free from the intervention of any party, so that each individual can express his or her thoughts freely and openly. That's where a social area free from censorship and dominance. The complexity of people’s lives demands a more transformative movement of da’wah activities, in this case communication and transformative da’wah. This process also aims to "pay attention" to the target of da’wah to the weak. As coveted by the Islamic community, that not only focused on homogeneous social status, nor looked at the higher and lower social status, officials and subordinates, rich and poor, and so on. Rather, it sees from the level of laughter of an individual to his Lord. To achieve this, preachers need to emphasize an approach that better respects and respects human dignity and dignity, humanizes people, and uses local cultural approaches and the unstoppable use of information technology as a tool to transform a message. 

The Historical Memory Law and its role in redesigning semiotic cityscapes in Spain

2016 ◽  
Vol 2 (3) ◽  
pp. 247-274 ◽  
Author(s):  
Yael Guilat ◽  
Antonio B. Espinosa-Ramírez
Keyword(s):  
Visual Culture ◽  
Public Space ◽  
Historical Memory ◽  
Linguistic Landscape ◽  
Franco Regime ◽  
The Public ◽  
The Law ◽  
The City

In its Historical Memory Law (October 2007), Spain recognized victims on both sides of its 1936–1939 Civil War and established entitlements for victims and descendants of victims of the war and the Franco regime that followed (1939–1975). The law requires authorities to remove Francoist symbols and signs from public buildings and spaces, rename streets and squares, and cleanse the public space of monuments and artifacts that glorify or commemorate the regime. By allowing exceptions on artistic, architectural, or religious grounds, however, the law triggered persistent public struggles over monuments, memorials, and outdoor sculptures. This article examines the implementation of the law in the city of Granada, via a case study relating to the removal of a sculpture honoring the founder of the Spanish Fascist movement, José Antonio Primo de Rivera. The controversy over the statue sparked a debate in Granada about the implementation of the law in the public space and raised questions about the role of text, material and visual culture in redesigning Linguistic Landscape by articulating contested memories.

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