Some Notes on the Neumanns

Springer Encyclopedia of the Philosophy of Law and Social Philosophy, 2019

Entry "Franz Leopold Neumann" in the Springer Encyclopedia of the Philosophy of Law and Social Philosophy

Kościół i Prawo, 2023

The process of the canonization and beatification of John Nepomucene Neumann began in 1886 in the Archdiocese of Philadelphia and the Diocese of Budweis. His canonization was completed in 1977. The study presents an as yet uncharted topic of the apostolic process in the Diocese of Budweis in 1897-1901 and other activities and events related to Neumann’s process of beatification and canonization in the Diocese Budweis until the decree on Neuman’s heroic virtues was issued in 1921.

SHCSR, 2025

This study intends to convey to an English-speaking academic audience three unpublished letters of America’s first male saint, John Nepomucene Neumann (1811-1860), which reflects his journey to the USA, or more precisely the period from February to June 1836, in the context of the event from the crossing of the borders of his native Bohemia to his arrival in New York, where he was ordained a priest and sent by his new bishop, John Dubois, to his first post as a missionary. Besides Neumann’s Spiritual Diaries (1835-1839) and his autobiography (1852), which have long since been published, these letters are precious for getting to know the personality and context of the early life of the future saint. All of these letters were originally written in German. They are preserved in archives in Italy, the Czech Republic and the USA.

Journal of Austrian-American History, 2024

The missionary John Nepomucene Neumann's relationship with the Leopoldine Society lasted practically his entire adult life. The inspiration of the activities of the Leopoldine Society stood at the birth of Neumann's missionary vocation during his theological studies in Budweis (Bohemia). Throughout his stay in the United States, from 1836 to 1860, we can trace Neumann's contacts with the Leopoldine Society, which were of different kinds according to the responsibilities he gradually accepted: first, he obtained support as an ordinary missionary for his livelihood, and later for the projects of the Redemptorists, which, with the confreres, he helped bring to life, and eventually as the Bishop of Philadelphia when he negotiated support for his entire diocese. The Leopoldine Society then, thanks to the regular publication of Neumann's life story and his views on the Catholic missionary reality in the United States in its printed reports Berichte der Leopoldinen-Stiftung im Kaiserthume Oesterreich, showcased Neumann as one of the successful examples of well-directed support and as a model for future missionaries, society's members, donors, and benefactors. Especially in his native country, his story attracted attention because he was the first missionary from Bohemia of the new era.

Spicilegium historicum Congregationis Ssmi Redemptoris, 2023

Rudolf Chytil (1910-2004) was a Czech Redemptorist who was persecuted and even imprisoned during communist totalitarianism. For part of his priestly life, he was forced to work as an ordinary labourer. He used his linguistic talent, especially in translating works dedicated to John Nepomucene Neumann. None of his translations have ever been published. His most important work is an ensemble called “Neumanniana”, which contains translations of Neumann’s autobiography, his letters, letters from his family and friends, and family documents. This study provides readers with an extensive introduction to Chytil’s “Neumanniana”, in which he seeks to answer why Neumann never received a single letter from his loved ones when he was in the United States.

Arbitrium, 1994

Encyclopedia of Psychology and Religion, 2020

Erich Neumann was a pioneering Jungian analyst and one of Jungian psychology's most brilliant exponents. He was born in Berlin in 1905, the youngest of three children. His parents were nonpracticing Jews assimilated into German society. His lifelong friend Jungian analyst Gerhard Adler (1904-1988) described the young Neumann as having a "creative personality" that was "clear and impressive."

The Nazi regime lasted twelve years. That was a horribly long time, of course, but it is not long in a lifetime, ax least for the survivors. Even middle-aged emigrants of the first hour, not to speak of the distinctive ~Weirnar generation* born around the beginning of the century, were faced with the problem of explaining themselves not only to each other and to publics in their places of refuge but also to postwar German audiences that included many of their old friends and enemies, and many more by whom they were known. A revealing and representative stock-taking took place in the earIy 195os, when Franz L. Neumann contributed the opening chapter for a pioneering collection on German emigrants in several academic fields.' Neurnann states rhe problem by reference to the wider theme of *the intellecruala, which had been closely related in Weimar to the dispute about BiM~ng and Wissmschaft, and which stood in a problematic relationship to German university culture? He introduces the term at the very outset of his discussion of the cultural emigration* in the ,,social sciences.~ In terms reminiscent of the ~softeru teachings of the Institut fir Sozialforsch~ng, he announces that *the intellectual is, or ought to be, the critical conscience of society# and a ~rnetica who must: resist full social integration. He frames his discussion in a typology of relations between intellectuals and ~oliticsll systems. The liberal state was the Golden Age of the intellectual, Neumann contends, although even in that era the intellectual was occasionally compelled to flee into inner or outer emigration because the liberal state was ambivalent as between disengagement from the private realm and forward defense of its sovereignty. In the bureaucratized nation states of the next ~hase, the intellecmals were ever more susceptible to JuIien