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首页> 外文学位 >Egyptian Oedipus: Antiquarianism, Oriental studies and occult philosophy in the work of Athanasius Kircher.
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Egyptian Oedipus: Antiquarianism, Oriental studies and occult philosophy in the work of Athanasius Kircher.

机译：埃及俄狄浦斯：Athanasius Kircher工作中的古物，东方研究和神秘哲学。

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This dissertation examines the quixotic attempt of the Jesuit scholar Athanasius Kircher (1601/2--1680) to decipher Egyptian hieroglyphs. Kircher's hieroglyphic studies are best understood as the offspring of an encounter between Renaissance occult philosophy and antiquarianism, the latter embracing the discipline of Oriental studies. Against previous interpretations that have viewed Kircher's project as primarily philosophical and aimed at providing ideological support to the Church, this dissertation explains it as a historical endeavor to expand knowledge of antiquity by studying Near Eastern sources. The first three chapters chronicle the progress of Kircher's hieroglyphic studies from their inception in the early 1630s, under the sponsorship of Nicolas Claude Fabri de Peiresc, until the publication of Obeliscus Pamphilius (1650) and Oedipus Aegyptiacus (1652--4). They situate Kircher in the world of European Oriental studies, recreating the networks of individuals and institutions that facilitated his studies, especially in Rome. The subsequent chapters analyze different aspects of Kircher's published works, including his use of sources, the influence of censorship, his historical narrative explaining ancient truth and superstition, his method of translating hieroglyphs, and his rhetorical strategies to convince readers of his claims. Kircher's use of sources in Arabic and other Near Eastern languages is investigated and the story of his role in the birth of European Coptic studies is told in detail. Kircher's heavy dependence on earlier authors, especially those associated with late antique and Renaissance Neoplatonism, has made it easy to view him as an anachronistic continuator of "Renaissance Hermetism." But Kircher put received traditions to new uses, turning the texts of Renaissance occult philosophy into tools of antiquarian research. The great irony of his enterprise is that, in order to become the antiquarian hero who solved the hieroglyphic enigma, he sacrificed the values that defined antiquarian scholarship at its best: skepticism, scrupulous concern with accuracy, and restraint with respect to speculative hypotheses. Nonetheless his work must be seen as a product of innovative trends in early modern erudite scholarship---an effort to practice state of the art antiquarian research without the support of a critical approach to his sources.
机译：本文考察了耶稣会学者亚撒纳修斯·科切尔（Athanasius Kircher，1601 / 2--1680年）对埃及象形文字的破译尝试。最好的理解是基歇尔的象形文字研究是文艺复兴时期的神秘主义哲学与反殖民主义相遇的产物，后者则接受了东方研究的学科。相对于先前的将Kircher的项目视为主要是哲学的，旨在为教会提供意识形态支持的解释，本论文将其解释为通过研究近东资源来扩大古代知识的历史性努力。前三章记载了尼古拉斯·克劳德·法布里·皮埃雷斯克（Nicolas Claude Fabri de Peiresc）的赞助，直到Obeliscus Pamphilius（1650）和Oedipus Aegyptiacus（1652--4）出版之前，基歇尔（Kircher）象形文字研究从1630年代初期开始的进展。他们将Kircher置于欧洲东方研究界，重新建立了促进他的研究的个人和机构网络，尤其是在罗马。随后的章节分析了Kircher出版作品的不同方面，包括他的资料来源的使用，审查制度的影响，他对古代真理和迷信的历史叙述，他翻译象形文字的方法以及他的使读者信服其主张的修辞策略。调查了基尔（Kircher）使用阿拉伯语和其他近东语言的来源的情况，并详细讲述了他在欧洲科普特研究的诞生中的作用。 Kircher对早期作家的严重依赖，尤其是与晚期古董和文艺复兴时期的新柏拉图主义有关的作者，很容易将他视为“文艺复兴时期的埃尔梅特主义”的不合时宜的延续者。但是，基歇尔（Kircher）将接受的传统用于新用途，将文艺复兴时期的神秘哲学文本变成了古物研究的工具。他的事业具有讽刺意味的是，为了成为解决象形文字谜题的古董英雄，他牺牲了最好的定义古董学术的价值观：怀疑主义，对准确性的谨慎关注以及对投机假设的克制。但是，必须将他的工作视为早期现代博学学者研究创新趋势的产物，这是在没有关键方法支持的情况下进行最先进的古生物研究的努力。

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