Angol Nyelvű Irodalmak és Kultúrák Tanszéke
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- ItemOpen AccessCompeting Narratives of Irish Independence(2023) Fodor Júlia RékaThe present paper focuses on some of the most salient aspects involved in the rebranding of Irish national narratives of the 1916 Easter Rising between 1916 and 2016. In the Irish Republican nationalist tradition, the 1916 Easter Rising was a heroic stance of a few hundred brave men and women which came to be “regarded as the foundational event of the Irish Republic.”37 In the 1970s, however, the Southern establishment took to revising the national narrative. By the time the centenary came around in 2016, the Rising that had set Ireland on the course of war and eventual freedom from 750 years of British rule, was seen by many as essentially misguided, or outright wrong, unnecessary, and undemocratic. Perhaps, the most telling embodiment of the sensitive and inclusive approach of the Irish government to “all the different traditions” within North and South came in the form of the Remembrance Wall in Dublin’s Glasnevin Cemetery.
- ItemOpen Access"A Critical Assessment of the 2008 Republican Candidate's Health Care Platform"(Eötvös Loránd University Press, 2010) Fodor Júlia Réka
- ItemOpen AccessABRAHAM LINCOLN AND THE CORWIN AMENDMENT - THE INFAMOUS ‘GHOST VERSION’ OF THE 13TH AMENDMENT(International Institute of Social and Economics Sciences (IISES), 2021) Fodor Júlia RékaMost people would find it hard to believe how far Abraham Lincoln was prepared to go in political compromise in order to save the Union from secession. It is still hardly known or discussed that while Lincoln was preparing to assume office in the early weeks of 1861 he gave his active support to a piece of legislation that would have given permanent protection to slavery in the United States of America. That piece of legislation was the first version of the 13th Amendment to the U.S. Constitution, also known as the Corwin Amendment. In fact, the last piece of legislation that out-going Democrat President James Buchanan endorsed, and the first one that the new Republican President, Abraham Lincoln endorsed was one and the same: the Corwin Amendment. This information is certainly not compatible with the picture we have of Abraham Lincoln today. How could the Great Liberator, the Emancipator of slaves have ever backed such a depraved statute? So should we cancel Abraham Lincoln and the slaveholding founding fathers as demanded by many social justice activists these days, or can we change the way we choose to remember them by including their dark sides, by striving to understand the historical context and moral framework these men lived in and held; thus revisit our national narratives?
- ItemOpen Access"Canterbury mesék"(Kijárat Kiadó, 2020) Péri-Nagy Zsuzsanna
- ItemOpen AccessConfined Meditation or Mediated Contemplation: Nicholas Love’s Mirror of the Blessed Life of Jesus Christ(Springer-Verlag, 2017) Péri-Nagy ZsuzsannaNicholas Love, the prior of the Carthusians of Mount Grace, translated the Vitae Christi into Middle English around 1410, entitling it The of the Blessed Life of Jesu Christe, as a means to provide his readers with material for private meditational devotion. The Mirrour was composed as part of an existing rich tradition of manuals written to instruct and aid meditation and contemplation. Nonetheless, because of Love's explicit claim that he wrote his work primarily for an active, lay audience, the Mirrour was a new initiative. This characteristic of the text attracted critical attention. The idea that the Mirrour was intended for meditation has been pressed with new vehemence and insight by Michelle Karnes. Her main thesis is that Love, in translating the Meditationes, created a new, much more restrictive work that consciously distances his readers from any advancement from meditation towards the practice of high contemplation, unlike its Latin original. My interpretation is a somewhat modified one. Although it seems true that many late-medieval mystical texts, like that of Love, do differentiate between the "professional' contemplatives, who are favoured with access to high contemplation, and the laity, who are mainly offered the lower meditation, I find some fine tuning is necessary. Although Love himself formulated his endeavour to fit the text to the needs of his lay audience several times in his work, one should not always take his pronouncements at absolute face value. His text, in my interpretation, by a close reading yields a more complex picture both of his endeavours and of its outcome. I would assert that although the primary aim of Love was teaching and fostering meditation, and although he did not expect such endeavours from the part of the majority of his readers, he did not exclude his audience from the possibility of reaching and experiencing the phase of contemplation.