Δημοσίευσηαπό Διάδοχος » 03 Ιούλ 2018, 22:20
Λαχουρένιος έγραψε:karhergr έγραψε:Η παρουσίαση από τον Φαλμ της εξαφάνισης των Ελλήνων μετά την επιδρομή των Γότθων και τις τρομερές επιδημίες πανώλης που έπληξαν την χερσόνησο, είναι το λιγότερο εντυπωσιακή, γλαφυρή και σε πολλά σημεία συγκλονίζει. Οι ιστορικές αποδείξεις για αυτές τις καταστροφές είναι τόσο πολλές και έχουν καταγραφεί με λεπτομέρεια εδώ και πολλούς αιώνες, που δεν μπορεί κανείς να αντιτάξει κάποιον σοβαρό αντίλογο, όσο και αν προσπάθησε φιλότιμα ο Παπαρρηγόπουλος ή ο διάδοχός του Καρολίδης.
Θεωρειται ακομα εγκυρος ο Φαλμ? Νομιζα ειχε καταρριφθει
Αυτά μόνο στην Ελλάδα για εσωτερική κατανάλωση. Σε όλο τον υπόλοιπο πλανήτη θεωρείται σημαντικότατος λόγιος
Fallmerayer i
s considered one of the great 19th-century intellectuals in the German-speaking world.
He is remembered as "a co-founder of Byzantine studies, as discoverer of the divisive Greek theory, as a prophet of the world-historical opposition between Occident and Orient, and finally as a brilliant essayist." Fallmerayer has been described as "one of the greatest German stylists," and the Fragmente aus dem Orient is a classic of German travel literature.
Fallmerayer was one of three scholars (together with Gottlieb Lukas Friedrich Tafel and Georg Martin Thomas) who laid the foundation for Byzantinistik (Byzantine studies) as a self-sufficient academic discipline in Germany. Their achievements were crowned in the following generation by the establishment of the first German Lehrstuhl for Byzantinstik at Munich, whose first occupant was Karl Krumbacher.
Among Fallmerayer's scholarly contributions to Byzantine studies, only the History of the Empire of Trebizond is still cited as an authority. His general characterization of Byzantine society has also on occasion been revived, most notably by Romilly Jenkins. His Greek theory was already widely disputed in his lifetime, and is not accepted today. Its primary significance was as a "strong impetus for research in Byzantine as well as in modern Greek studies." Early criticisms were published by the Slovene scholar Jernej Kopitar, Friedrich Thiersch, Johann Wilhelm Zinkeisen,[48] and by George Finlay.
Fallmerayer's work played a decisive role in the development of Byzantine history as a discipline in Greece, where
a number of late 19th- and early 20th-century scholars sought to disprove the thesis of Greek racial discontinuity (notable examples include Kyriakos Pittakis and Constantine Paparrigopoulos; Paparrigopoulos demonstrated in 1843 that Fallmerayer's theory had many pitfalls). On account of his insistence on the Slavic origin of the modern Greeks, Fallmerayer was considered a pan-Slavist by many in Greece, a characterization which in any case stood in opposition to his actual writings on contemporary politics.
Fallmerayer's name eventually became "a symbol for hatred of the Greeks", and Nikos Dimou wrote (only partly in jest) that he had been raised to imagine Fallmerayer as
a "blood-dripping Greek-eater" (αιμοσταγή ελληνοφάγο).
In the twentieth century the charge of "neo-Fallmerayerism" was occasionally used by Greek scholars in an attempt to discredit the work of certain Western European scholars, including Cyril Mango, whose work bore no actual relation to Fallmerayer's. (The charge was also heard outside of Greece, for example, in the course of a debate between Kenneth Setton and
Peter Charanis .gif "Laughing")
.
The first modern Greek translation of Fallmerayer's work appeared in 1984 https://en.wikipedia.org/wiki/Jakob_Philipp_Fallmerayer
Όπως προείπε και ο γιατρός, το ότι η θεωρία του Φαλμ έχει pitfalls, δεν σημαίνει ότι τα στοιχεία που παραθέτει είναι λάθος.
Απλά στην Ελλάδα επικρατεί λογοκρισία και ομερτά, κάτι αντίστοιχο με τα παιδεραστιλίκια των αρχαίων ΕΛ.
0 .
«Και η κουτσή Μαρία είναι εθνικιστές. Δηλαδή σε αυτό το επίπεδο; Εμείς είμαστε όλος ο πλανήτης!»
«Εμείς· οι Aλεξανδρείς, οι Aντιοχείς, οι Σελευκείς, κ’ οι πολυάριθμοι επίλοιποι Έλληνες Aιγύπτου και Συρίας, κ’ οι εν Μηδία, κ’ οι εν Περσίδι, κι όσοι άλλοι. Με τες εκτεταμένες επικράτειες, με την ποικίλη δράσι των στοχαστικών προσαρμογών. Και την Κοινήν Ελληνική Λαλιά ώς μέσα στην Βακτριανή την πήγαμεν, ώς τους Ινδούς. Για Λακεδαιμονίους να μιλούμε τώρα!»
