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Journal articles on the topic 'Kantorowicz'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 January 2023

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1

Landauer, Carl. "Ernst Kantorowicz and the Sacralization of the Past." Central European History 27, no. 1 (March 1994): 1–25. http://dx.doi.org/10.1017/s0008938900009663.

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“Atthe beginning of this book,” Ernst Kantorowicz wrote in the preface toThe King's Two Bodies, “stands a conversation held twelve years ago with my friend Max Radin (then John H. Boalt Professor of Law, at Berkeley) in his tiny office in Boalt Hall, brimful floor to ceiling and door to window of books, papers, folders, notes—and life.”1The conversation the two men had that day centered on Kantorowicz's amusement at receiving a mailing from The Order of St Benedict, Inc. “To a scholar coming from the European Continent and not trained in the refinements of Anglo-American legal thinking,” Kantorowicz wrote, “nothing could have been more baffling than to find the abbreviationInc., customary with business and other corporations, attached to the venerable community founded by St. Benedict on the rock of Montecassino in the very year in which Justinian abolished the Platonic academy in Athens.” Kantorowicz thus traced the origins of his magnum opus to an amusing tale about a mailing from an American Benedictine abbey and a stimulating conversation between two scholars on the Berkeley campus. But what Kantorowicz accomplished with this opening—in part by reminding his reader of his European erudition—was to place his study in a realm very different from that occupied by his first immense volume of 1927,Kaiser Friedrich der Zweite.

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2

Hutson, Lorna. "Imagining Justice: Kantorowicz and Shakespeare." Representations 106, no. 1 (2009): 118–42. http://dx.doi.org/10.1525/rep.2009.106.1.118.

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Ernst Kantorowicz's The King's Two Bodies is concerned with tracing the development, through the Middle Ages, of abstract concepts of the public good as separable from the monarch. Renaissance scholars, however, tend to read Kantorowicz as if English Renaissance drama collapses representations of the polity and public good into the monarch's sacred person. Renaissance equity, in particular, has recently been defined as the sacred monarch's prerogative, and has been confused with Carl Schmitt's sovereign decision on the exception. This essay argues by contrast that Renaissance thinkers saw equity as an enlargement of the law by fictions of intention for the public good, and that, accordingly, Renaissance drama invites audiences and citizens alike to engage in compassionate and equitable fiction-making by critiquing monarchical claims to sacred status.

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3

Jansen, Nils. "Hermann Kantorowicz’ Concept of Legal Science and the Social Role of Legal Scholarship Today." Edinburgh Law Review 26, no. 3 (September 2022): 321–54. http://dx.doi.org/10.3366/elr.2022.0782.

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Hermann Kantorowicz was a great legal scholar, who taught not only in Germany, but also in the United States, at Oxford and at Cambridge. His work bridges the intellectual divide between the common and civil laws not just because of his cosmopolitan biography, but also because of the exceptional breadth of his academic interests. In Germany, Kantorowicz has always been known best as a leading figure of the free law movement ( Freirechtsbewegung). This paper focuses instead on Kantorowicz’ idea of legal science. There are at least two reasons why Kantorowicz’ contributions to the issue are worth re-reading today. On the one hand, he discussed these questions in a manner which engages deeply with philosophical scholarship, relying primarily on concepts developed by Heinrich Rickert, Wilhelm Windelband, and Max Weber. On the other hand, Kantorowicz developed his ideas of legal science wholly independently of nineteenth century (or contemporary) programmes to re-construct the law in the form of a fully rational, internally coherent system. In this respect Kantorowicz’ ideas fit in well with modern, more fluid and complex notions of law and multi-layered legal systems.

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4

Saliger, Frank. "Radbruch und Kantorowicz." Archiv für Rechts- und Sozialphilosophie 93, no. 2 (2007): 236–51. http://dx.doi.org/10.25162/arsp-2007-0018.

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5

Jackson, Ian. "Cooking with Kantorowicz." Zeitschrift für Ideengeschichte 8, no. 3 (2014): 108–13. http://dx.doi.org/10.17104/1863-8937-2014-3-108.

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6

BGNS, LH. "George Frederick Kantorowicz." British Dental Journal 210, no. 4 (February 2011): 193. http://dx.doi.org/10.1038/sj.bdj.2011.139.

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7

Schilling, Klaus. "Chronist im Niemandsland – Alfred Kantorowicz' Haltung zum Judentum." Aschkenas 16, no. 1 (March 26, 2007): 177–93. http://dx.doi.org/10.1515/asch.2006.177.

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Als Chronist deutscher Geschichte im 20. Jahrhundert ist Alfred Kantorowicz (1899–1979) nach seiner Flucht aus der DDR in die Bundesrepublik Deutschland im Jahr 1957 bekannt geworden. Mit seinem 1959 und 1961 in zwei Bänden veröffentlichten ›Deutschen Tagebuch‹ schreibt sich Kantorowicz zwischen die Fronten des Kalten Krieges ein. In seiner Erzählung über die Jahre des Exils, die Begegnungen mit Heinrich Mann und anderen, seine Rückkehr nach Deutschland und die Jahre als Professor an der Berliner Humboldt-Universität kommt das Judentum meist nur am Rande seiner Texte vor. Viele Jahre lang war Kantorowicz' Haltung zu seinem eigenen Judentum durch dessen Verdrängung bestimmt. Der Eintritt in die KPD ging für Kantorowicz – wie für viele andere ›jüdische Kommunisten‹ – einher mit dem Ausschluss des eigenen Judentums.

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8

Pawlik, Robert. "Cesarska epifania. Ernst H. Kantorowicz jako badacz bizantyńskiej teologii politycznej." Vox Patrum 77 (March 15, 2021): 7–34. http://dx.doi.org/10.31743/vp.9956.

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Kantorowicz nie jest znany jako badacz bizantyńskiego Wschodu. Faktem jest jednak, że przez większą część swej naukowej kariery intensywnie zajmował się Bizancjum. Od 1940 r., czyli od początku swej pracy na Uniwersytecie w Berkeley, regularnie brał udział w konferencjach bizantynologicznych; od roku 1950 tych organizowanych przez ośrodek Dumbarton Oaks. W ostatnich latach życia przygotowywał do druku książkę zbierającą swe dokonania na tym polu. Ich wspólnym mianownikiem miała być teologia polityczna w cesarstwie bizantyńskim. Książkę tę postrzegał jako kontynuację „Dwóch ciał króla”, które stanowiły zwieńczenie jego badań nad teologią polityczną w świecie zachodnim. Śmierć uniemożliwiła dokończenie tego projektu, jednak niepublikowane wykłady konferencyjne oraz studia ogłoszone na łamach „Dubarton Oaks Papers” pozwalają wyrobić sobie pojęcie na temat Kantorowiczowskiego ujęcia teologii politycznej w Bizancjum. W artykule podejmuje próbę wstępnej rekonstrukcji wkładu Kantorowicza w rozumienie teologii politycznej, czy raczej politycznej chrystologii, w Cesarstwie Bizantyńskim.

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9

Funke, Andreas. "ELE NÃO QUERIA APENAS FAZER PARTE DE UM MOVIMENTO JUVENIL. UMA INTERPRETAÇÃO DO DIREITO LIVRE DE HERMANN KANTOROWICZ." Revista Direitos Fundamentais & Democracia 25, no. 1 (April 30, 2020): 133–56. http://dx.doi.org/10.25192/issn.1982-0496.rdfd.v25i11797.

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Para Hermann Kantorowicz (1877-1940), a filosofia jurídica era parte natural de sua impressionante formação jurídica acadêmica. No entanto, seu trabalho sobre filosofia jurídica é fragmentário e precisa ser reconstruído. Fazendo isso, o conceito “clássico” de direito livre de Kantorowicz aparece sob uma nova luz. Ele sempre teve dificuldades em afirmar exatamente o que realmente é o direito livre. Nos últimos trabalhos de Kantorowicz, o conceito de dogmas assume a posição que ocupava o direito livre nos primeiros trabalhos. Dogmas e direito livre são funcionalmente equivalentes. O direito não é simplesmente comandos, ou seja, ordens ou normas autorizativas, ou seja, declarações que são percebidas como obrigatórias. O direito é acima de tudo dogma, isto é, um corpo de entidades significativas atuando por meio de uma lógica específica de acomodação coerente. O conceito de dogma supera, portanto, a oposição tradicional entre reconhecer e inventar o direito. Kantorowicz enfatiza como a ciência jurídica e os tribunais também são, em certo sentido, parte do direito, apenas argumentando razoavelmente de maneira jurídica.

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10

Anheim, Étienne. "Satan, Descartes et Kantorowicz." Les Cahiers du Centre de recherches historiques, no. 37 (June 1, 2006): 199–208. http://dx.doi.org/10.4000/ccrh.3158.

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11

Chollet, Roland. "Entretien avec Serge Kantorowicz." L'Année balzacienne 5, no. 1 (2004): 387. http://dx.doi.org/10.3917/balz.005.0387.

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12

Glanville, Mark. "Ernst Kantorowicz: A Life." Jewish Quarterly 64, no. 1 (January 2, 2017): 67. http://dx.doi.org/10.1080/0449010x.2017.1311587.

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13

Mali, Joseph. "Ernst Kantorowicz: A Life." European Legacy 23, no. 4 (January 10, 2018): 460–62. http://dx.doi.org/10.1080/10848770.2018.1423782.

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14

Lyon, Jonathan R. "Ernst Kantorowicz: A Life." German History 35, no. 4 (August 16, 2017): 655–56. http://dx.doi.org/10.1093/gerhis/ghx077.

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15

Freed, John B. "Ernst Kantorowicz: An Accounting." Central European History 32, no. 2 (June 1999): 221–27. http://dx.doi.org/10.1017/s0008938900020914.

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16

Shoemaker, Karl. "The King’s Two Bodies as Lamentation." Law, Culture and the Humanities 13, no. 1 (July 31, 2016): 24–35. http://dx.doi.org/10.1177/1743872114547006.

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The King’s Two Bodies is, as has long been recognized, a genealogy of modern state power. But it is also something else less clearly recognized. The King’s Two Bodies is a lamentation. In Kantorowicz’s poignant eulogy, the sovereign that medieval lawyers had made in the imago dei, was revealed at last to be an idol. Profound reverence for the rule of law crumbled into absent-minded legality. The lawful sovereign became diabolical power, forever deciding exceptions but incapable of justice or grace. In The King’s Two Bodies, Kantorowicz mournfully shows how the death and tragic afterlife of a particular medieval concept of sovereignty helped to make possible the horrors of modern political absolutism and state idolatry.

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17

Baltzer-Jaray, Kimberly. "Reinach and Kantorowicz: Justice, Phenomenological Realism and the Free Law Movement." Acta Universitatis Lodziensis. Folia Iuridica 90 (March 28, 2020): 91–103. http://dx.doi.org/10.18778/0208-6069.90.07.

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Adolf Reinach met and befriended Hermann Kantorowicz in one of Lujo Brentano’s political economy seminars during the 1901/1902 academic year at the University of Munich. After Munich, Kantorowicz would go on to be a major contributor to the Free Law Movement (Freirechtsbewegung) in Germany and play an important role in the development of the sociology of law in the 20th century. Reinach encountered the work of Edmund Husserl while studying with Lipps and later became central to the phenomenological movement in Göttingen. But all the while he remained interested in and focused on issues related to justice. His last scholarly publication before leaving for battle in WWI, Die apriorischen Grundlagen des bürgerlichen Rechtes (The a priori Foundations of Civil Law, 1913) published in the very first edition of the Jahrbuch für Philosophie und phänomenologische Forschung (Yearbook for Philosophy and Phenomenological Research) is a testament to this. Here we see Reinach taking his phenomenological education and applying it to entities of justice. I believe Kantorowicz inspired this lasting interest in matters of justice. This essay will focus on the influence of Kantorowicz on Reinach, and while doing so attempt to flesh out and contrast the ways in which these two men sought to overcome the problems of justice (Recht) of their time. Many of these problems still continue to be relevant today.

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Breger, Claudia, Alain Boureau, Stephen G. Nichols, and Gabrielle M. Spiegel. "Kantorowicz: Stories of a Historian." German Quarterly 76, no. 4 (2003): 461. http://dx.doi.org/10.2307/3252251.

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19

Haferkamp, Hans-Peter. "Hermann Kantorowicz’ Vortrag auf dem ersten Soziologentag 1910." Zeitschrift für Rechtssoziologie 41, no. 2 (October 5, 2021): 215–32. http://dx.doi.org/10.1515/zfrs-2021-0012.

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Zusammenfassung Als eine Art Entsandter der Freirechtsbewegung und Vertreter der Jurisprudenz sprach Hermann Kantorowicz auf Einladung von Max Weber vor dem Ersten Soziologentag 1910 in Frankfurt a. M. Sein Vortrag war in mehreren Perspektiven bedeutsam. Zunächst musste Kantorowicz seine Thesen aus dem berühmten „Kampf um die Rechtswissenschaft“ von 1906 präzisieren, um zu einer klaren Bestimmung des Verhältnisses zwischen Rechtswissenschaft und Soziologie zu gelangen. Dies führte zu klaren Abgrenzungen zu anderen „Freirechtlern“, insbesondere zu Eugen Ehrlich und den in Frankfurt anwesenden Ernst Fuchs und Hans Wüstendörfer. Viel deutlicher arbeitete er auch die Grundlagen einer Methodologie der Rechtswissenschaft heraus, wofür er sich erstmals zu Heinrich Rickert bekannte. Schließlich wurde schon in Frankfurt deutlich, dass sich die Annäherung an die Empirie für Kantorowicz als Durchgangsstadium erweisen würde, da bereits hier die drängende Problematik einer Wertphilosophie durchschimmerte, die ihn in späteren Jahren immer stärker interessieren sollte. Obwohl der Vortrag bei Max Weber große Zustimmung fand, löste die Diskussion große Kontroversen aus, die mit zur baldigen Krise der Deutschen Gesellschaft für Soziologie beitrugen.

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20

Mundy, John Hine. "Histoires d'un historien: Kantorowicz. Alain Boureau." Journal of Modern History 65, no. 2 (June 1993): 379–81. http://dx.doi.org/10.1086/244644.

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21

Paulson, Stanley L. "Die spätere Allgemeine Rechtslehre von Hermann Kantorowicz." JuristenZeitung 73, no. 22 (2018): 1061. http://dx.doi.org/10.1628/jz-2018-0275.

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22

Kraus, Hans-Christof. "Robert E. Lerner: Ernst Kantorowicz. Eine Biographie." Das Historisch-Politische Buch (HPB): Volume 68, Issue 3-4 68, no. 3-4 (July 1, 2020): 359–60. http://dx.doi.org/10.3790/hpb.68.3-4.359.

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23

Graceffa, Agnès. "Robert E. Lerner, Ernst Kantorowicz: A Life." Revue d'histoire des sciences humaines, no. 35 (December 15, 2019): 259–63. http://dx.doi.org/10.4000/rhsh.4315.

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24

Fleming, P. "Secret Germany / Crooked Germany: Ernst H. Kantorowicz." Telos 2016, no. 176 (September 1, 2016): 102–20. http://dx.doi.org/10.3817/0916176102.

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Monod, P. "Reading the Two Bodies of Ernst Kantorowicz." Leo Baeck Institute Yearbook 50, no. 1 (January 1, 2005): 105–23. http://dx.doi.org/10.1093/leobaeck/50.1.105.

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26

Woessner, Martin. "Robert E. Lerner. Ernst Kantorowicz: A Life." American Historical Review 123, no. 5 (December 1, 2018): 1773–74. http://dx.doi.org/10.1093/ahr/rhy335.

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27

Reiter, Ilse. "I. Karlheinz Muscheler, Hermann Ulrich Kantorowicz. Eine Biographie II. Ders., Relativismus und Freirecht. Ein Versuch über Hermann Kantorowicz." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Germanistische Abteilung 103, no. 1 (August 1, 1986): 413–16. http://dx.doi.org/10.7767/zrgga.1986.103.1.413.

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28

Halpern, Richard. "The King's Two Buckets: Kantorowicz, Richard II, and Fiscal Trauerspiel." Representations 106, no. 1 (2009): 67–76. http://dx.doi.org/10.1525/rep.2009.106.1.67.

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The King's Two Bodies critiques Carl Schmitt's version of political theology by way of form as well as content. Shakespeare's Richard II provides a formal model (Trauerspiel) that allows Kantorowicz to carry out this project.

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29

Raffield, Paul. "Time, Equity, and the Artifice of English Law: Reflections on The King’s Two Bodies." Law, Culture and the Humanities 13, no. 1 (August 1, 2016): 36–45. http://dx.doi.org/10.1177/1743872114534800.

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The aim of this article is to analyze the contribution of the early modern English legal institution to the formulation of the theory of the king’s two bodies. I explore three principal themes in the course of this article, all of which relate directly to central tenets of the thesis proposed by Kantorowicz in The King’s Two Bodies. First, is the centrality of time and continuity to theories of kingship and to the ideology of common law. Secondly, I consider the importance of equity to the formulation of decision-making in English law, and in pursuit of this end, the manipulation by the judiciary of political theology concerning the king’s two bodies. Lastly, I analyze the persuasive power of the trope, and especially the capacity of metaphor and metonym to embody such invisible and intangible juristic concepts as justice, equity, and law itself. Whilst recognizing the magisterial quality of Kantorowicz’s magnum opus, I take issue with some of the more extravagant of the author’s claims for the pervasive power of mystical kingship and its influence over English jurists and the English legal profession.

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30

Perlin, Frank. "The Material and the Cultural: An Attempt to Transcend the Present Impasse." Modern Asian Studies 22, no. 2 (May 1988): 383–416. http://dx.doi.org/10.1017/s0026749x00001013.

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‘The Pontiff has engulfed the Emperor, has joined in his pontifical staff the imperial sword. And the result: both Empire and Church go ill because united in one hand they cease to fear each other’ (Kantorowicz, ‘Dante's Two Suns’, 218).

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31

Maia, Raquel Passos, and Aline Passos Maia. "O Movimento do Direito livre e a possibilidade do julgamento contra legem." Revista Videre 12, no. 24 (November 13, 2020): 419–32. http://dx.doi.org/10.30612/videre.v12i24.11634.

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O Movimento do Direito Livre, iniciado ao final do século XIX, foi uma reação às correntes positivistas legalistas levadas ao exagero. Desta feita, esse movimento denunciava a existência de um direito independente da origem estatal, chamado de Direito Livre, bem como a falibilidade da lei como fonte única de direito. Um de seus mais famosos adeptos foi Hermnann Kantorowicz que, dentre outras ideias, defendia a possibilidade de julgamentos contra legem, a saber, defendia que em determinadas situações os magistrados podiam se distanciar do disposto na lei escrita. Assim, partindo de um caso ocorrido no ordenamento brasileiro, onde o Supremo Tribunal Federal decidiu pela não aplicação das regras dispostas na Constituição Federal acerca do veto presidencial, e tomando como base os estudos de Kantorowicz e a doutrina do Direito Livre, pretende-se aqui analisar qual a possibilidade e a fundamentação de decisões judiciais se distanciarem de leis claras e unívocas tendo como fundamento a escolha critérios interpretativos de cariz consequencialista.

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32

Coelho, Victor De Oliveira Pinto. "Secularização como embate político e teológico: apontamentos a partir da contraposição entre Carl Schmitt e Ernst Kantorowicz." Reflexão 42, no. 2 (February 9, 2018): 183. http://dx.doi.org/10.24220/2447-6803v42n2a3998.

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O presente artigo tem como objetivo demonstrar o contraste, tanto político quanto teórico, entre as obras de Carl Schmitt (em especialmente a “Teologia Política”) e Ernst Kantorowicz (“Os dois corpos do rei”), as quais incidem diretamente sobre o problema da secularização. O texto discute breve e criticamente uma certa tradição intelectual que acabou por naturalizar o significado da palavra “secularização”, remetendo-a ao sentido histórico de constituição da modernidade e seus processos de racionalização – e, consequentemente, à constituição da laicidade na esfera pública. A partir disso, destaca-se a tese schmittiana sobre a secularização e aponta-se como ela revela uma dimensão política ampla, num contexto histórico marcante. Em contraste com a obra de Kantorowicz, revela-se como as reflexões sobre a relação entre o teológico e o político demonstram a complexidade e atualidade do tema da secularização e, em específico, sua articulação com o problema da constituição e natureza da esfera pública.

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33

장선영. "Ernst kantorowicz, Richard II, Political Theology and Psychoanalysis." Shakespeare Review 52, no. 3 (September 2016): 443–69. http://dx.doi.org/10.17009/shakes.2016.52.3.008.

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34

Gudian, J. C. "Ernst H. Kantorowicz as Reflected in His Letters." Telos 2016, no. 176 (September 1, 2016): 143–52. http://dx.doi.org/10.3817/0916176143.

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35

Petit, Vincent. "Robert E. Lerner, Ernst Kantorowicz, une vie d’historien." Archives de sciences sociales des religions, no. 188 (December 5, 2019): 363–64. http://dx.doi.org/10.4000/assr.49177.

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36

Elsky, Stephanie. "Ernst Kantorowicz, Shakespeare, and the Humanities’ Two Bodies." Law, Culture and the Humanities 13, no. 1 (August 1, 2016): 6–23. http://dx.doi.org/10.1177/1743872114559882.

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This commentary reflects on two very different revivals of Ernst Kantorowicz’s The King’s Two Bodies: A Study in Medieval Political Theology in the field of early modern studies, the first during the heyday of New Historicism and the second in the current post-New Historicist moment that is still defining itself. The first revival focused on the literal meaning of king’s two bodies, the second on its figurative and fictional nature. The first trained its lens on the doctrine’s absolutist potential, the second on its constitutionalist strain. To account for these political and literary shifts I turn to a larger trend in literary and humanistic studies, the desire to move away from ideology critique and to reframe the humanities in terms of its capacity to articulate “a new vision for human community,” to borrow Victoria Kahn’s phrase. I argue that the peculiarly ironic status of the king’s two bodies offers a way to intervene in this debate, which I term “the humanities’ two bodies.” The commentary concludes by offering Laertes’ popular rebellion in Hamlet as a brief test case of the limits and promise of this most recent turn in the career of Kantorowicz’s protean text.

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37

Levine, Emily J. "Exiled Beyond Paradise: Kantorowicz from Weimar to America." Reviews in American History 46, no. 2 (2018): 294–99. http://dx.doi.org/10.1353/rah.2018.0044.

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38

O’Brien, Conor. "Ernst Kantorowicz: A Life, by Robert E. Lerner." English Historical Review 135, no. 572 (December 13, 2019): 242–43. http://dx.doi.org/10.1093/ehr/cez421.

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39

Oelmann, Ute. "Philipp Redl (Hg.): Gertrud Kantorowicz: Lyrik. Kritische Ausgabe." George-Jahrbuch 9, no. 1 (December 2012): 299–300. http://dx.doi.org/10.1515/george-2012-2013-00320023.

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40

Bačić, Arsen. "Hermann U. Kantorowicz i slobodnopravni pokret – marginalije s periferije." Zbornik Pravnog fakulteta u Zagrebu 69, no. 5-6 (December 30, 2019): 627–32. http://dx.doi.org/10.3935/zpfz.69.56.01.

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41

Wijffels, Alain. "Ernst Kantorowicz, a Life. written by R.E. Lerner, 2017." Tijdschrift voor Rechtsgeschiedenis 88, no. 3-4 (December 23, 2020): 625–29. http://dx.doi.org/10.1163/15718190-08834p16.

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42

Monod, Paul. "Reading the Two Bodies of Ernst Kantorowicz." Leo Baeck Institute Yearbook 50, no. 1 (August 1, 2005): 105–23. http://dx.doi.org/10.3167/007587405781998534.

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43

Blondiaux, Loïc. "Kantorowicz (Ernst), Les deux corps du Roi , Paris, Gallimard, 1989." Politix 2, no. 6 (1989): 84–87. http://dx.doi.org/10.3406/polix.1989.2102.

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Kaff, Brigitte. "Richard Kantorowicz (1876–1949) Tierarzt und CDU-Mitgründer in Berlin." Historisch-Politische Mitteilungen 23, no. 1 (December 2016): 253–60. http://dx.doi.org/10.7788/hpm-2016-0115.

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Feldman, Matthew. "Ezra Pound and Ernst Kantorowicz: From medieval to modern autocracies." Book 2.0 8, no. 1 (September 1, 2018): 61–74. http://dx.doi.org/10.1386/btwo.8.1-2.61_1.

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Lerner, Robert E. "Letters by Ernst Kantorowicz concerning Woldemar Uxkull and Stefan George." George-Jahrbuch 8, no. 1 (August 27, 2010): 157–74. http://dx.doi.org/10.1515/9783484605695.2.157.

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Gudian, Janus. "Robert E. Lerner, Ernst Kantorowicz. A Life. Princeton, NJ 2017." Historische Zeitschrift 306, no. 3 (June 5, 2018): 772–76. http://dx.doi.org/10.1515/hzhz-2018-1193.

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Harris, Max. "Charlemagne, Triumphal Entries, and Palm Sunday Processions: How Wrong Was Kantorowicz?" European Medieval Drama 20 (January 2016): 83–103. http://dx.doi.org/10.1484/j.emd.5.114450.

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De Carvalho, Salo. "Crítica e contracrítica dos movimentos de crítica à dogmática jurídica: ensaio sobre as transições da escola do direito livre e do movimento do direito alternativo em homenagem a Amilton Bueno de Carvalho." Revista de Direitos e Garantias Fundamentais 17, no. 1 (February 22, 2016): 9. http://dx.doi.org/10.18759/rdgf.v17i1.668.

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O ensaio problematiza a transição histórica que ocorreu, a partir de meados dos anos 90 no Brasil, do Movimento do Direito Alternativo ao garantismo jurídico-penal, desde o marco da criminologia crítica. A hipótese é a de que a adesão ao garantismo representou uma resposta à crítica promovida contra o movimento. São utilizadas as experiências históricas de Magnaud, Kantorowicz e Neumann como recursos interpretativos para compreender as transições e os sentidos da crítica: crítica negativa aos fundamentos e aos pressupostos do positivismo dogmático; crítica positiva de construção de uma práxis jurídica emancipatória.

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Raulff, Ulrich. "Die Fakten und die Faten. Robert Lerners Leben des Historikers Ernst Kantorowicz." Zeitschrift für Ideengeschichte 12, no. 3 (2018): 116–19. http://dx.doi.org/10.17104/1863-8937-2018-3-116.

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"A biography could not be helped." So lautet der letzte Satz des Buches von Robert Lerner: Eine Biografie war unvermeindlich. Wie zum Beweis wurden zuvor nochmals entscheinde Wendepunkte dieses Lebens aufgerufen: die Hölle von Verdun, die Straßenkämpfe von München und der Kreis Stefan Georges, der frühe Wiederstand gegen die Nazis, die Flucht nach der "Kristallnacht", der Aufstand gegen die angepasste Universität der Mc-Carthy-Zeit. Stationen einer Intellektuellen- und Gelehrtenvita, die wie Robert Lerner bemerkt, von der Rechten zur Linken verlief, statt wie die meisten im Jahrhundert der Ideologien und ihrer Renegaten un umkehrte Richtung.

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