马丁·法伯,《讽刺主义:16世纪波兰贵族的政治意识形态》。和17。19世纪(德国华沙历史研究所,资料与研究,第35卷)。威斯巴登:Harrasoowitz Verlag,2018,525页,ISSN 0947-4226;ISBN 978-3-447-10956-7

Jūratė Kiaupienė
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引用次数: 0

摘要

马丁·费伯的专著《萨尔马蒂斯姆斯:波兰阿德尔斯的政治意识形态》16年。和17。《萨尔马提亚主义:16和17世纪波兰贵族的政治意识形态》(Jahrhundert)致力于分析被称为萨尔马提亚主义的多方面现象背后的环境和意识形态的发展。史学将萨尔马提亚主义与中东欧地区联系在一起,主要区分了波兰王国的贵族、它所孕育的文化、生活方式、世界观、民族意识和意识形态。波兰史学对这一主题进行了许多研究。这可能就是为什么作者在书的序言中提出这样一个问题:一个不是波兰人的研究人员选择分析萨尔马提亚主义是否有风险。他还指出,一种趋势已经出现,即德国历史学家正将注意力转向波兰的历史,德波关系正成为研究的焦点。在他看来,如果一个外国人敢于分析一种传统上被认为是波兰特有的现象,并在历史上成为波兰意识的一部分,可能会产生另一种反应。另一方面,费伯承认,他感到惊讶的是,关于波兰贵族萨尔马主义的研究项目在德国比在波兰更不受欢迎。作者没有解释原因。我们只能提醒读者,在德国,萨尔马主义的主题并不是一个新主题:当代德国历史学家汉斯-约尔根Bömelburg在中欧历史和史学的更广泛背景下对其进行了分析。然而,我们不会在Faber的专著中找到对该研究人员的见解的有意义的讨论;只有他关于萨尔马提亚主义主题的出版物在脚注中给出,并得到简短的评论(第14、21、51、147页)。
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Martin Faber, Sarmatismus: Die politische Ideologie des polnischen Adels im 16. und 17. Jahrhundert (Deutsches Historisches Institut Warschau. Quellen und Studien. Band 35). Wiesbaden: Harrasoowitz Verlag, 2018, 525 p. ISSN 0947-4226; ISBN 978-3-447-10956-7
Martin Faber’s monograph Sarmatismus: Die politische Ideologie des polnischen Adels im 16. Und 17. Jahrhundert (Sarmatism: The Political Ideology of the Polish Nobility in the 16th and 17th Centuries)1 is devoted to an analysis of the circumstances and development of the ideology behind the multifaceted phenomenon known as Sarmatism. Historiography associates Sarmatism with the Central East European region, distinguishing primarily the nobility of the Kingdom of Poland, the culture it nurtured, the way of life, the world-view, the national consciousness and the ideology. A number of studies have been conducted in Polish historiography on this topic. That might be why the author raises the question in the preface of the book as to whether a researcher who is not a Pole takes a risk in choosing to analyse Sarmatism. He also notes that a trend has emerged whereby German historians are turning their attention to Poland’s history, and German-Polish relations are becoming the focus of the research. Another reaction, in his view, could arise if a foreigner dares to analyse a phenomenon that is traditionally considered to be specifically Polish, and grew into the Polish consciousness far back in history. On the other hand, Faber admits that he was surprised that the research project on the Sarmatism of the Polish nobility met with greater disapproval in Germany than in Poland. The author does not explain why. We can only remind readers that in Germany, the theme of Sarmatism is not a new one: it has been analysed by the contemporary German historian Hans-Jürgen Bömelburg in the broader context of Central East European history and historiography. However, we will not find a meaningful discussion of that researcher’s insights in Faber’s monograph; only his publications on the theme of Sarmatism are given in his footnotes, where they receive brief comments (pp. 14, 21, 51, 147,
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