The World Map as an Emblem: Abraham Ortelius and the Stoic Contemplation

Although the close association of word and image in medieval cartography is widely acknowledged, the significance of the relationship after the rediscovery of Ptolemy's Geography and throughout the Renaissance has been overlooked, despite Abraham Ortelius's choice of the term ‘Reader’ for users of the Theatrum orbis terrarum (1570). In this paper, the map of the world, which (as in Ptolemy's Geography) opens Ortelius's Theatrum, is analysed to show how Ortelius's concept of space was very different from Ptolemy's. Attention is drawn to the content of the texts on the map, to Ortelius's notion of geography as the eye of history, and to the importance in the Renaissance of the emblem as a conceit, or device, in the system of acquisition and transmission of knowledge. As in emblems, the words on Ortelius's map are not there to explain or to comment on what is seen but to give the image meaning; the purpose of the map is to invite contemplation of God's world. The map is contradictory, however; for Ortelius's accurate and up‐to‐date presentation of the physical world is qualified by a verbal statement that the world is ‘nothing’, a mere pinpoint in the immensity of the universe. It is concluded that Ortelius was not a geographer in the same way Ptolemy was, and that Ortelius was using geography as a philosopher and his world map as an illustration of his moral and religious thinking.     

Once More,The German Question

THOMAS NIPPERDEY. Deutsche Geschichte 1800–1866: Bürgerwelt und Starker Stoat, 3rd. rev. ed. Munich: C.H. Beck, 1985. Pp. 838; HEINRICH LUTZ. Zwischen Habsburg und Preussen: Das Ringen um die Vormacht in Deutschland 1815–1866. Berlin: Siedler, 1985. Pp. 528; H.W. KOCH. A Constitutional History of Germany in the Nineteenth and Twentieth Centuries. London and New York: Longman, 1984. Pp. xv, 400. $17.95 (US); WOLF D. GRUNER. Die deutsche Frage: Ein Problem der europäischen Geschichte seit 1800. Munich: C.H. Beck, 1985. Pp. 217. DM 19.80.     

魏玛共和国犹太人的德国认同

魏玛共和国犹太人在政治、文化和宗教生活方式上都表现出高度的德国认同。德国犹太人的这种国家认同既有重要的历史基础,也是现实的需要和客观环境压力的结果。魏玛共和国犹太人的德国认同突出表现在两个方面:一是将犹太教、犹太文化限定于宗教和文化的而非民族的层面,从而减少其与"德国国家认同"的冲突;二是强调犹太人与德国主流民族、语言、文化和历史的紧密关系。犹太人的德国认同对其族群产生了重要影响:犹太族群中发展出了对东方犹太人的歧视;排斥犹太复国主义;低估反犹主义的危害,以致对大规模地迫害、屠杀犹太人缺乏预见性等。     

The German Reaction to the Dreadnought Revolution

Abstract

The former Conservative and Unionist prime minister, Arthur Balfour, contributed an article in 1912 to the German magazine Nord und Süd in which he explained why the ‘English point of view’s viewed Germany with ‘deep uneasiness’s. His theme was the role of narrative in Anglo-German relations: British anxieties stemmed from the interpretation that people ‘have thought themselves obliged to place upon a series of facts, or supposed facts, each of which taken by itself might be of small moment, but which taken together can neither be lightly treated nor calmly ignored’s. The building of a large fleet, the arms race, the demands for territory, and the threats to Europe's small states, notably the Netherlands and Belgium, made an Anglo-German war appear increasingly likely. If Germany wanted to improve relations with Britain, Balfour concluded, it had to prove its love for peace by co-operating with other states. A longer narrative underlay the famous memorandum written five years earlier by the head of the western department of the foreign office, Eyre Crowe. For him, the ‘maintenance of a state of tension and antagonism between Third Powers’s had characterized German foreign policy since the time of Prince Bismarck, whose bid for colonies had been an act of ‘direct and unmistakable hostility’s to Britain. By the time Crowe put pen to paper, in January 1907, German antagonism had become a feature in the landscape of British foreign policy-makers.