Whereas during the first half of the eighteenth century the expression ‘oświecony’ in Polish was nearly always a religious metaphor, between the 1760s and the early nineteenth century the noun ‘oświeconie’ became secularized, broadened and given a quite revolutionary new meaning, denoting an intellectually grounded, rational and true understanding of things in contrast to how traditional religious authority understood things. This is well known to scholars and students alike. But the question now arises, with the rise over the last 20 to 30 years of ‘Radical Enlightenment’ as a fundamental new category in the humanities, how much has this category applicability in the Central European context? Studying book history and print culture, I shall argue, helps us to determine that in fact it does.

This paper offers an overview of the Hungarian translations of the Scriptures, printed in the sixteenth century. Both the translation of the Bible and print culture date from the fifteenth century in Hungary, but printing in Hungarian is a phenomenon of the sixteenth century. Before then, Scriptural chapters, translated by Hungarian Hussites and Minorite monks remained in manuscript, and the print of the Renaissance royal court served the needs of the humanist Latin literature. First, this paper will describe the development of the principles of translations from the cautious solutions of the Erasmian contributor of the first book printed in Hungarian, Paul’s Epistle to the Romans (Kraków, 1535), to the conceptions of the well-organized Calvinist group of scholars that edited the first complete Hungarian Bible (1590). In the analysis of the terminology this paper will focus on the expressions of the divine and earthly power, in the context of the history of political ideas of the same epoch. The history of the early printed Scriptures in Hungarian runs parallel to the gradual enlargement of the earthly power in early modern Hungarian political thought, under the conditions of the Turkish occupation, Hapsburg Catholicism, and the special status of Transylvania. In the history of religion, the dominant strain of the Hungarian Reformation turned from Luther to Calvin, with the most important Hungarian publishing house at the time being that of the Unitarians in Transylvania. This change greatly influenced the development of the Hungarian theoretical culture. For instance, the main destination of peregrinatio academica of Hungarians turned from Wittenberg to the universities of the Netherlands, and the Hungarian printers finally opted for the Humanist Antiqua instead of the German Frakturschrift. The second part of the paper will illustrate this process with examples of the typography of the sixteenth-century Hungarian Scriptures, and of their target audiences.

In Leibniz’s view, the presence of the Ottoman Empire revealed that the Turkish influence was the key to the significance of Eastern Europe. So long as Eastern Europe belonged to the Turkish sphere, it was a buffer zone of cultures, civilizations, religions, and political powers. After the departure of the Turks it was treated politically at least patronizingly if not downright conquered by aspiring European and Eurasian powers.

In this paper we propose a methodological critique of the History of Early Modern Journalism. Our proposal recommends a review of the ‘micro’ concept applied to research in The History of Early Modern Journalism. The current study on the Gazeta de Roma in Valencia (1618–1620) is a sample of this microscopic procedure, and is an important and revealing example that enables us to reinterpret the concept of periodicity. We will discuss the value of periodicity as a demarcation. The contemporaries of the first European newspapers applied characteristics and criteria other than periodicity: a ‘newspaper’ was then a serial document that informed progressively about the news from a certain area at that time, the continuity of which was recognizable thanks to certain typographical resources, in the absence of the header concept.

Nowadays it seems that the notion of cultures as petrified monoliths has largely become outdated. The boundaries between cultures are blurred and vague, due to migration, transnational communities and diaspora, education and socialization. Folk culture is often declared to be archaic, whereas high culture is declared to be universal in terms of its meanings and values; mass culture and postmodern life are based on the media and electronic communications as vectors of meaning, notions, beliefs. This paper focuses on the issues of relations between cultures that retain their uniqueness, the mutual permeation of cultures that constitute the world’s cultural heritage. It also deals with the interpretation of the widely accepted phrase ‘mythology of the open road’, which is linked to mastering information and its transformation from the manuscript through the printed to the digital format. It is an expression of recognition of broad and diverse possibilities of providing information on cultural heritage. At the same time, it represents an ironic statement, since access to knowledge is conditioned by technological, economic, ethnic, political, legal, geographical and linguistic barriers.

Cultural actions are among the best tools for ministries of foreign affairs worldwide. Many countries who choose to work with cultural actions could potentially reach millions of citizens, inclusive of those living in remote areas. One of these cultural actions is that of establishing and opening cultural centres. This paper presents libraries as providing outstanding service in all these centres. Through a historical and numerical analysis of the libraries of The British Council, the Alliance Française’s Institut Français, the Goethe Institut and the Cervantes Institute, it can be shown that libraries are a real tool for public diplomacy that can exceed its remit of social assistance, social services and education. To conclude, this paper will also look at actions that could be undertaken to improve and cater for network libraries.

In our quest of a new paradigm for cultural or cross-cultural understanding, we must first take a look at the very concept of a paradigm, as Thomas Kuhn expounded in his celebrated book, The Structure of Scientific Revolutions, and the related concepts of incommensurability and untranslatability. Kuhn’s concepts have a significant influence on social sciences and the humanities, and they put an overemphasis on the difference and the impossibility of communication among different groups and cultures. Such a tendency has led to the fragmentization of the social fabric and the resurgence of a most tenacious tribalism. This essay launches a critique of such concepts and argues for the possibility and validity of cross-cultural understanding, and proposes world literature as an opportunity to embrace cross-cultural translatability as the first step towards a new paradigm in the study of different cultures in our globalized world today.

The philtrum – the small groove above the upper lip of every human being – is, according to Hebrew myth, the mark of an angel’s touch. The fullness and beauty of this myth does not prevent us from almost having forgotten it, while the difficulty of talking about something so human and common to all of mankind as the philtrum, within the framework of academia, provides clear evidence of the alienation of cultural discourse from its essence – the achievement of intimate, unmediated connection between cultures and nations. Likewise, despite the literary-theoretical oblivion of important ideas of literariness and the ontological cognitive power of literature, literary works, such as those of Meša Selimović, are still able to teach us about the beauty of (mutual) existence and the importance of cultural dialogue. In a sense, literature is a reservoir of humanity and a reminder of the importance of intimate human contact through cultural dialogue in the age of globalization and mechanization.

The paper circles around difficult issues that concern the relationship between life and poetry, trying to create a new paradigm through their ultimate identification. Poetry of life might prove to be the oldest paradigm for both literature and human existence and a challenge for this millennium. As paradigmatic literary feasts from Homer’s Iliad to the love dinner in Pavić’s best-selling novel Dictionary of the Khazars show, representations of real life are not the only thing making a poetic creation ‘seem’ alive. A Homeric transgression from tragedy to the vital power of poetry, embodied in Achilles’ transformation from a hero into a poet, comes after politics and after poetics. It also appears to be necessary if we truly wish to eradicate old conflicts and prejudices that have haunted the Balkans, among other parts of the world, for too long.

The erudite and encyclopaedic prose of Milorad Pavić has been rightfully compared to the works of the famous Argentine writer Jorge Luis Borges. The question for the modern interpreter is the extent to which this critical view prevents us from observing less remarkable similarities between Pavić’s novel and Latin American literary traditions. Interlaced motifs of time and text in the prose of Milorad Pavić can, with equal right, be linked to a masterpiece of the Colombian Nobel laureate Gabriel García Márquez. The distinction between male and female time or between male and female versions of the book in Pavić’s Dictionary of the Khazars is well-known. Less known is that in One Hundred Years of Solitude by García Márquez the relationship of time to text also depends on the sex of the characters. Comparing Dictionary of the Khazars and One Hundred Years of Solitude offers a new possibility for approaching the issue of cultural dialogue.

This paper’s argument is that in the case of Ibero-America, the literary or cultural insertion of elements from other places is not only or predominantly determined by the meaning that the element had in its supposed place of origin, but, rather, by the specific context where this element is subsequently placed. It is the study of this context that can generate better explanations not only about the reasons for this (and not another) element having been ‘imported’ but also about the meaning that it will have in the new context, in connection with the other elements that are also present there. After giving some answers from a selected number of scholars to the question of how does a given literary or cultural element, with an assumed origin in a given context, insert itself in another context, this paper will present, as a case study, the supposed ‘importation’ by Machado de Assis of the ideas of Théodule-Armand Ribot, demonstrating that the Brazilian author did not reproduce ‘imported’ elements, maintaining them in the terms in which they were articulated in the work of the French writer in their original context, but rather transformed them into something else.

In 1868, Japan embarked on its unique journey to become a modern country that was deemed successful and advanced by Western standards. But what characterized Japanese civilization at the outset of this quest and how did the makers of modern Japan conceptualize their goals? To answer this question, we will look at the long tradition of the Mito School, with special attention for the works of the Later Mito School, and to the thinkers and practitioners of the Bakumatsu and Meiji periods. This shall enable us to determine the aim, the nature and the success of Japan’s quest for its own path to modernization. The dissemination of the paradigm of modernization thereby attained to Korea and China shall be followed through and evaluated.

This article explores some of the issues that prevent the existence of a more diverse canon in the field of world literature. It discusses extra-literary issues that have been effectively displaced onto the question of literary quality and outlines some of the concrete hurdles that face minority literatures, with reference to the literature of modern East Asia (China, Korea and Japan). The final section examines Pak Kyongni’s Land (1969–1994), a novel virtually unknown outside of Korea but revered there as the national epic. The discussion of a work that is regarded as ‘the best that has been thought and said in the world’ by one nation yet remains practically unknown to the world will bring to the fore issues of ranking and status produced by the ‘worldification’ of literatures. In the process, it will consider some of the dynamics between nationality and universality, the relations between literature and nation, and what it means for literatures to be in dialogue when literatures and literary histories have been defined along national lines.

The paper explores the notion of cultural dialogue in terms of a specific application: the contributions made by the sitar music of the Indian musician Ravi Shankar to the setting up of a conversation between the musical traditions of North India and their reception and partial assimilation by largely Western audiences. A survey of Shankar’s career, contextualized by a more general discussion of the problems and challenges encountered in bringing the musical conventions of one tradition into conversation with the musical expectations and assumptions of another culture leads to the conclusion that what Shankar achieved, over a lifetime of creativity and musical fusion, was a partial success: on the one hand, it disseminated the auratic aspects of this musical tradition to a wide global audience; but on the other, it did so at the cost measured by purists in terms of a simplification or dilution of the music as practised in its original cultural contexts.