Dorothea McEwan

Originally published in German, Italian and French these articles have been translated into English for the first time by the author, the former archivist of The Warburg Institute, London. Aby Warburg’s research and writings centred on images, their origins and metamorphoses, and their explanations and interpretations. The articles include discussions of Warburg’s academic work with colleagues such as James Loeb, the American Hellenist and philanthropist, and founder of the Loeb Classical Library, and with Josef Strzygowski, the Polish-Austrian art historian of the Vienna School of Art History. Further articles include notes on Warburg’s Serpent Ritual lecture of 1923; his politico-cultural initiative in 1914–1915; his work on caricature, in particular the Struwwelpeter topic; and discussions on the topic of Judaica. The Viennese art historian Fritz Saxl became his trusted friend and collaborator helping to gather Warburg’s large collection of books and photographs into the foundation of an academic institution in Hamburg in the 1920s, and then for a second time in London in the 1930s. The Warburg Institute has become one of the world’s leading centres of intellectual history. (CS 1109).

Originally published in German, Italian and French these articles have been translated into English for the first time by the author, the former archivist of The Warburg Institute, London. Aby Warburg’s research and writings centred on images, their origins and metamorphoses, and their explanations and interpretations. The articles include discussions of Warburg’s academic work with colleagues such as James Loeb, the American Hellenist and philanthropist, and founder of the Loeb Classical Library, and with Josef Strzygowski, the Polish-Austrian art historian of the Vienna School of Art History. Further articles include notes on Warburg’s Serpent Ritual lecture of 1923; his politico-cultural initiative in 1914–1915; his work on caricature, in particular the Struwwelpeter topic; and discussions on the topic of Judaica. The Viennese art historian Fritz Saxl became his trusted friend and collaborator helping to gather Warburg’s large collection of books and photographs into the foundation of an academic institution in Hamburg in the 1920s, and then for a second time in London in the 1930s. The Warburg Institute has become one of the world’s leading centres of intellectual history. (CS 1109).

Fritz Saxl studierte Kunstgeschichte an der Universitat Wien, habilitierte sich in Hamburg und ein zweites Mal in London. Im Zuge seiner Anstellung bei dem Kunsthistoriker und Kulturtheoretiker Aby Warburg spezialisierte er sich auf den Gebieten der Kunst Rembrandts und seiner Zeit, mittelalterlicher Astrologiegeschichte und spatantiker Religions- und Kunstgeschichte. Gezwungen durch die politischen Umwalzungen in Europa ging er nach London, wo er 1934 das Warburg Institute grundete. Fritz Saxl zeichnet sich durch seine wissenschaftlichen ebenso wie durch seine organisatorischen Leistungen aus. Sein Oeuvre umfasst die wissenschaftliche Behandlung von Mithrasdarstellungen bis zu illuminierten mittelalterlichen Handschriften uber Magie, Astrologie, Heilkraft und Heilkunde, aber auch organisatorische Bemuhungen um Warburgs Bibliothek und die Vortrags- und Schriftenreihen in Hamburg und schliesslich die Grundung des Londoner Institutes, das bis heute entscheidende Impulse zur geistesgeschichtlichen Forschung setzt.

The second edition of this popular book has been updated and provided with a new Preface and bibliography, ensuring that it remains an indispensable introduction to feminist theology. The second edition of this highly popular Introduction includes a new preface and each chapter has been revised to keep it as up-to-date as possible. 'Introducing Feminist Theolog'y remains a lively and stimulating 'first read' for anyone embarking on feminist theology, as well as a first rate resource for those wishing to refresh their acquiantaince with it. Despite claims in some quarters that 'feminism' has been surpassed by 'gender' this book explains how vital a feminist agenda remains, and how much is still to be done, both at the theological and the practical level, to transform Christianity from two centuries of male-gendered discourse and ecclesiastical structure into a religion that adequately reflects the life of modern women.