Johann Jakob Bachofen
Według Bachofena mity i symbole grobowe były wspomnieniami zapomnianych etapów kultury: za ojcowskim prawem Grecji i Rzymu kryło się starsze „prawo macierzyste”, z pochodzeniem po matce i kultami ziemi i nocy. Współczesna antropologia odrzuca powszechny etap matriarchalny.
Umiejscowienie
Szwajcarski prawnik i historyk starożytności w Bazylei: czytając mity, symbole grobowe i zwyczaje prawne, „Das Mutterrecht” (1861) zaproponowało tezę, że epoka „prawa matki”, z pochodzeniem i religią skupionymi na kobietach, poprzedziła porządek greckiego i rzymskiego prawa, skupiony na ojcu.
Kluczowe idee
- Prawo matki
- Mit jako źródło historyczne
- Symbolika grobów
- Stadia historii kultury
Wpływ
Wpływ na 4
Fryderyk Engels
wpływ na
Engels drew on Bachofen’s Mother Right (1861) in The Origin of the Family (1884), calling the overthrow of mother right the ‘world-historical defeat of the female sex’. F. Engels, Der Ursprung der Familie, des Privateigenthums und des Staats (1884), preface to the 4th ed. (1891); J. J. Bachofen, Das Mutterrecht (1861)
Źródło: szkic AI
Fryderyk Engels › 1820–1895
Alfred Baeumler
wpływ na
Baeumler, later a Nazi philosopher, presented Bachofen as mythologist of Romanticism and of a chthonic world before reason (1926); Thomas Mann criticised it as reactionary (Pariser Rechenschaft, 1926). A. Baeumler, “Bachofen der Mythologe der Romantik”, introduction to M. Schröter (ed.), Der Mythus von Orient und Occident (1926); T. Mann, Pariser Rechenschaft (1926)
Źródło: szkic AI
Alfred Baeumler › 1887–1968
Walter Benjamin
wpływ na
In ‘Johann Jakob Bachofen’ (written 1935, printed 1954) Benjamin set out Bachofen’s matriarchal prehistory and its rival readings, from Engels to Klages. W. Benjamin, “Johann Jakob Bachofen” (written 1935 in French for the Nouvelle Revue Française, printed 1954)
Źródło: szkic AI
Walter Benjamin › 1892–1940
Erich Fromm
wpływ na ✓
Fromm read Bachofen’s mother right as the image of a society built on unconditional maternal love, a counterweight to patriarchal bourgeois order (‘Die sozialpsychologische Bedeutung der Mutterrechtstheorie’, 1934). E. Fromm, “Die sozialpsychologische Bedeutung der Mutterrechtstheorie”, Zeitschrift für Sozialforschung 3 (1934); J. J. Bachofen, Das Mutterrecht (1861)
Źródło: także w Wikidanych · Wikidata
Erich Fromm › 1900–1980
Krytyka
Krytyka ze strony 1
Marianne Weber
krytyka ze strony
Marianne Weber rejected Bachofen’s mother-right as a universal original stage: matrilineal and patrilineal descent could exist side by side (Ehefrau und Mutter in der Rechtsentwicklung, 1907). Marianne Weber, Ehefrau und Mutter in der Rechtsentwicklung (1907), ch. 1; E. Höbenreich, “In the Red Light of Emotion”, Rivista di Diritto Romano 5 (2005)
Źródło: szkic AI
Marianne Weber › 1870–1954
Dzieła
Na podstawie mitów, legend i zwyczajów prawnych od Licji i Krety po Egipt i Indie książka proponuje następstwo stadiów kultury: od nieuregulowanego życia płciowego, przez religijną „ginajkokrację” (rządy kobiet), po ojcowskie prawo Rzymu.
Stanowisko
Bachofen is on the map because of the long and contradictory reception of “Das Mutterrecht” (1861). Reading myths, legends, tomb symbols and legal customs as historical sources that preserve the memory of forgotten stages of culture, he proposed a sequence: an original “hetaerism” of unregulated sexual life, then a religiously grounded “gynaecocracy” in which descent was traced through the mother and the cults of earth and night prevailed, and finally the paternal principle of light and law that triumphed in Rome and in Apollonian religion. For Bachofen the last stage was the higher one; the earlier stages were not a lost paradise. In ethnology, Lewis Henry Morgan (on the Iroquois, 1851) and John F. McLennan (Primitive Marriage, 1865) had described descent through women independently; Morgan drew on Bachofen’s “work of vast research” in “Ancient Society” (1877), and Engels combined both in “The Origin of the Family” (1884), where he called the overthrow of mother right the “world-historical defeat of the female sex”. Erich Fromm and Walter Benjamin wrote on him in the 1930s, the circle around Ludwig Klages and the Nazi philosopher Alfred Baeumler made him a herald of a mythical, anti-rational world view, and parts of the women’s movement later saw in him evidence of a matriarchal prehistory. Anthropology and archaeology today reject the idea of a universal matriarchal stage; Bachofen is read as a pioneer of the study of myth and symbol and as a document of nineteenth-century ideas about gender (see “Context & critique”).
Życie i kontekst
Johann Jakob Bachofen was born on 22 December 1815 in Basel into a wealthy family of silk-ribbon manufacturers. He studied law and philology in Basel, in Berlin, where he heard Friedrich Carl von Savigny, and in Göttingen, and continued his studies in Paris and England. In 1841 he became professor of Roman law in Basel, but resigned in 1844 after political attacks; he remained a judge at the Basel court of appeal until 1866. Free of the need to earn a living, he devoted himself to private research and travelled in Italy and Greece, studying tombs, monuments and myths. He married late, in 1865, and lived a retired life in Basel’s patrician society. The young Nietzsche was a guest in his house in the early 1870s. He died in Basel on 25 November 1887.
Dalsze główne dzieła
- Versuch über die Gräbersymbolik der Alten (1859)
- Das Mutterrecht. Eine Untersuchung über die Gynaikokratie der alten Welt nach ihrer religiösen und rechtlichen Natur (1861)
- Die Sage von Tanaquil (1870)
- Antiquarische Briefe (1880–86)
Stan na listopad 2026 · Źródła · Ulepsz tę stronę · Jak powstaje Agora