06 December 1823 - 28 October 1900

German and English philologist, specialist in general linguistics, Indology, mythology

Biography

In 1868 he became professor of comparative linguistics at Oxford. He also taught Sanskrit.

Max Müller died in Oxford at the age of 76.

Activity

Max Müller's extensive work took place in three areas: Indian philology, history of religion and linguistics. His monumental edition of the Rigveda (Rigveda-Samhita, together with the commentary of Sayanacarya, London, 1849-1873; 2nd edition 1890-1892, in 4 volumes) is one of the outstanding achievements of the 19th century.

Max Müller is rightfully considered one of the founders of modern religious studies. He tried to use already sufficiently developed methods of comparative philology in the field of studying mythology and religion. M. Müller was convinced that knowledge of ancient languages ​​makes it possible for a researcher to penetrate into the recesses of the human soul and discover the true meaning of the religious faith of ancient people, to reproduce those sensations and impressions that were associated in their minds with the names of the gods, with myths and legends about them.

In the field of the history of religion, Max Müller defended the concept of the "natural" origin of myths - in particular, in his Essay on Comparative Mythology (1856). He believed that man personifies natural phenomena and deifies the sun, moon, thunder, and sky; gods are adjectives that become "names", and mythology can be called a "disease of the tongue". Thus, mythology turns out to be closely related to linguistics. Max Müller is also known for his work in the field of linguistics. At one time, his work “The Science of Language” (London, 1861-1863), which was published in Russian in the journal A.A., enjoyed success. Khovansky “Philological Notes” in 1866.

Also, it was from his book “Six Systems of Indian Philosophy” (1899) that the postulate of six darshans was established in Indology.

Main works

• "Comparative Mythology" (1856),
• “Shavings from a German workshop” (1867-1875),
• "Introduction to the Science of Religion" (1873),
• "Natural Religion" (1889),
• "Physical Religion" (1891),
• "Anthropological Religion" (1892),
• "Theosophy, or Psychological Religion" (1897),
• "Six Systems of Indian Philosophy" (1899).

Cutting system "M. Muller and son" is known all over the world and more than 70% of the world's clothing industries operate on the basis of this technique. Name Michael Müller is known to almost everyone, but few people know what kind of person is hidden behind this name.

Michael Müller born in 1852 in Munich. His youth came during the heyday of the luxury of the second Rococo. It was during these years that the first sewing machines were invented. Wilson Singer with a vertically moving needle. The transition to industrial production of clothing required new approaches to the construction of patterns. I took this empty niche M. Muller.

Quite a long time in the 80s of the XIX century Michael worked as the chief cutter at the company "Bach". It was there that he thoroughly studied human anatomy and the various human physiques. And based on anatomical and mathematical calculations, he developed his own method for accurately constructing patterns.

In 1891 M. Muller left his position at the company "Bach" and November 1, 1891, near Gartenplatz square founded "German school of clothing."

Over time, the system developed Muller got the name "Future" and note that this was a name that justified itself, although over time in professional circles it was called "Müller system".

In 1895, the first magazine published by the school was published. "Elegant men's fashion".

By this time the son is growing up Michael Franz Xaver(1874-1937), whom Muller introduces him into his enterprise as a partner.

With coming Franz There are some changes going on at school. First of all, the school was renamed and from that time it was called "School of cutting M. Muller and son." The school also began to expand significantly.

In 1902, a printing house was added to the school, which significantly reduced the school's costs of printing its literature, and also, which was important for that time, allowed it to print fashion sketches as soon as they appeared.

Until 1908, the company continued to actively expand.

At the age of 58 in 1910 Michael left work at the family enterprise and died in 1914, leaving his business to his sons. Franz continued the business as a manager, Adolf ran the printing house, and Josef was a co-owner of the company.

During these years, many students came to Munich from abroad, which required even greater expansion. And in 1911, the brothers purchased a new building of their own for University of Munich, where the company was located until 1935.

In 1912, a financier-businessman joined the management team Otto Georg Koeniger (1884-1975).

During this period, branches of the school appeared in Dusseldorf, Hamburg, Hanover, Berlin, Frankfurt, Stuttgart, as well as in Vienna and Barcelona.

In 1930, the first applications with photographs of clothing models appeared. "Review" (Rundschau).

And in 1933, the printing house separated from the school and publishing house Rundschau. And in the same year Otto became the sole owner "German Academy of Clothing" and publishing houses"Rundschau". The school moved to Omstrasse, 15, where it remains today.

Thus the company was founded Michael Müller was transferred from the hands of his children into the possession of others. We do not know the details of this transfer, we only know that the cutting system "M. Muller and son" has not changed its name to this day. Means Michael Müller achieved his plans and his system "Future" has been a leading sewing production system for over 125 years.

The first scientific concept of the origin of religion arose in the first half of the twentieth century. among German philologists, whose most prominent representative was Max Müller (1823–1900). An outstanding researcher of Sanskrit and Indian culture, he approached the problem of religion from the linguistic side, starting from the study of classical religious texts of Ancient India, most of which he himself first translated into German and thereby made it the property of European culture. Religiosity, according to Muller, does not come from a sense of divine revelation (as Christian theology interpreted religion), but serves as one of the manifestations of the sensory experience that a person receives in the process of direct contact with reality.

There is no supernatural side of religion, since human mental activity is based solely on sensory perception. It is with the help of feelings that the cognizing subject receives an idea of ​​the surrounding world, which consists of objects of two kinds. Some of these objects are easily accessible and accessible to ordinary human senses (touch, smell, hearing, etc.). Others are accessible to any one sense, but remain inaccessible to all others. For example, the Sun, Moon and stars become accessible to human thinking through vision, but it is impossible to touch them, therefore their inaccessibility instilled in primitive man the idea of ​​the Unattainable and Infinite, which ultimately led to the emergence of the idea of ​​God. Imagery, originally characteristic of human thinking, manifests itself in the fact that the idea of ​​God is not a pure abstraction, but always exists in the form of concrete things or phenomena. The Sun was not initially a god, but only symbolized the idea of ​​divinity, but then the metaphorical nature of the comparison was forgotten and man began to consider the Sun as God.

Muller calls such a transition from metaphorical to literal understanding "tongue disease" In our everyday language, we often use the expression “The sun rises,” thereby attributing to it the characteristics of a living being. According to Muller, primitive man was aware of the conventional, metaphorical nature of this expression, but then for some reason he forgot it and began to consider individual phenomena and things as deities. Words that were originally expressions that had a figurative meaning subsequently acquired independent meaning.

From this point of view, religion does not develop, but degrades, since the only true understanding of God was characteristic of primitive man. Language has managed to distort this understanding, so modern people have received the pitiful remnants of the true faith as a religion.

The most accurate method of studying religion, from the point of view of the mythological concept, is the method of philological and etymological research, which allows one to reveal the original meaning of myths and traditions enshrined in sacred texts. According to one of the ancient Greek myths, Apollo fell in love with Daphne, who ran away from him and was turned into a laurel bush by an angry deity. Muller offers the following interpretation of this plot: Apollo - solar(solar) deity, and the name Daphne has, in addition to the literal meaning of “laurel bush,” also a figurative meaning of “dawn.” Thus, this myth, which describes an ordinary natural phenomenon, talks about the coming of the Sun to replace the dawn.

This method made it possible to explain some myths, but its absolutization led to such controversial statements that, for example, the Trojan War was also a solar myth. Müller's arguments about the nature of the origin of religion, relatively correct from a philological point of view, turned out to be completely unsupported by historical data, therefore the most accurate description that sums up the entire mythological concept are the words of the British anthropologist and religious scholar Edward Evans-Pritchard (1902–1973) : “Max Müller’s influence on the study of religion was short-lived, and Müller himself managed to outlive it.”

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The “System of the Future” or (M.Müller und Sohn) at the turn of the century was not the only cutting system, but one of the most successful. She received universal recognition, and Michael Müller (1852 - 1914) became an unrivaled consultant in the world of professional tailoring. At first, in his “German School of Dress,” he taught how to accurately take into account various anatomical features of the figure when taking measurements. No other system had such a precise geometric method for this, which divided the body into segments and translated the features of the figure into measurements of length and width.

The system developed by M. Muller and Son was the most important contribution to the tailor's craft, and its principles remain true and effective to this day. Trends or fashionable phenomena are subject to rapid changes. However, any style requires a flawless fit. Specializing in designing perfect fit systems "M. Muller and Son" (M. Muller und Sohn) compares favorably with others. It is based on the proportional calculation method, which takes into account various deviations of the figure from the standard. This technique is easy to learn, saves time and is very simple to use at work.

Additionally:
• List of topics in the Atelier magazine on the clothing design (cut) system “M. Muller and Son" (M.Muller&Sohn) (by numbers)

Max Müller was born in 1823 in Dessau (Germany) in the family of the German romantic poet Wilhelm Müller (1794-1827). In 1841, M. Müller entered the University of Leipzig, where he studied classical languages, psychology and anthropology. In 1843 he received the degree of Doctor of Philosophy. In 1844 and 1845 continues his education in Berlin and Paris, where he studies philology, philosophy, Sanskrit and Eastern religions. In 1846 he moved to London, and in 1848 to Oxford, where he became a professor of modern European languages. Max Müller was an encyclopedic scholar, a specialist in the field of classical philology, ancient languages, comparative linguistics, comparative mythology, Eastern religions and cultures. All this together laid a serious foundation for Muller’s awareness of the need for a new science - the science of religion, the main method of which he considered the comparative method. His lectures on “Introduction to the Science of Religion” in 1870 were one of the starting points for the development of religious studies. They were published back in 1870, but in a circulation of only 16 copies; in 1873, the lectures were reprinted in large numbers and won pan-European recognition. This work was translated into most European languages, including Russian in 1887.

In 1875, he left teaching, concentrating entirely on publishing the series of books “Sacred Texts of the East,” which he initiated. This series was originally going to be called Sacred Texts of Humanity. In total, by the beginning of the 20th century, more than 40 volumes had been published, the preparation of which served as a powerful impetus for the development of Oriental studies, philology and religious studies in Europe. F. M. Muller died in 1900 in Oxford.

In addition to his enormous scientific diligence, M. Müller had enormous authority among the academic circles of Great Britain, which allowed him to achieve many important results and directly participate in creating the appearance of contemporary oriental studies and religious studies.

M. Muller's scientific works, as well as his popular science lectures, are very diverse. One of his first works on religious studies can be considered “Comparative Mythology” (1856). He published his notes and articles on comparative mythology and religious studies in “Shavings from the German Workshop” (1867-1875, 5 volumes). Based on the Gifford Lectures (1888-1892), the works “Natural Religion” (1889), “Physical Religion” (1891), “Anthropological Religion” (1892), “Theosophy, or Psychological Religion” (1893) were published. His famous work “Six Systems of Indian Philosophy” (1899) is dedicated to Eastern philosophy. An analysis of these works, taken together, would make it possible to better reconstruct the scientist’s contribution to classical religious studies and, in particular, to trace the evolution of his views on the science of religion.

Many of his thoughts became exemplary for religious studies, but the saying “who knows one (religion) knows none” became especially popular (here he paraphrased the paradox of J. V. Goethe: “who knows one language knows none”).