Contents:
Musen-Almanach auf das Jahr , S. Friedrich Ludwig Beneken setzte das Lied in Musik. Johann Heinrich Voss ist zu nennen wegen des im "Vossischen Musenalmanache" von befindlichen, von Joh. Abraham Peter Schulz komponierten Liede. Die Stelle, nach welcher das Distichon gemacht ist, steht in Lessings "Briefen, die neueste Litteratur betreffend" Die Verse des vierten Gesangs der "Urania" sind die citierten. Der Gedanke freilich ist nicht neu, denn schon Cicero , Laelius, cap.
Der Anfangsvers eines Liedes von Chr. Overbeck , das zuerst im Vossischen Musenalmanach v. Ferner beginnt, auch in "Frizchens Liedern" Hamburg , S. Hurka komponiertes Lied Overbecks:. Balthasar Gerhard Schumacher geb. God save the King". Januar im "Flensburger Wochenblatt". Lischke, jetzt Karl Paez erschienenen Liedes, welches beginnt:.
Flaschner , steht S. Koblenz das Lied dadurch um, dass er den 5 Strophen desselben 5 neue Strophen vorstellte. Regierungs- und Medicinalrate a. Weiterhin ruft der alte Moor:. Gedruckt in der Buchdruckerei zu Tobolsko", S. In derselben "Anthologie" bietet in dem Gedichte: Von einem Offizier", S. Dies wird also citiert:. Ferner finden wir in "Kabale und Liebe":.
Siehe "Et ego in Arcadia". Was in der Zeiten Hintergrunde schlummert; [31]. Die Sonne geht in meinem Staat nicht unter. Die erste Aldiner Ausgabe des Herodot wurde in Venedig gedruckt. Nach Edmund Dorer "An Calderon zum Mai " "Die Gegenwart", 4. Hier ist die Stelle, wo ich sterblich bin; [37]. Zu Menschen sich verirrt? Die Liebe ist der Liebe Preis, [43]. Unrecht leiden schmeichelt grossen Seelen. Aus Schillers ebenda, IV. In dem Gedichte "Die Ideale" S. Verse der Schiller schen Parodie "Shakespeares Schatten".
Aus Schillers "Hoffnung" Aus dem "Ring des Polykrates" S. In seinem im Okt. In "Wallensteins Lager" , 5. Der Anfang der Kapuzinerpredigt [45] in "Wallensteins Lager" lautet:. Es treten im Lager zwei Arquebusiere auf, philisterhafte Gesellen, die sich zweimalige Kritiken zuziehen, im Die Schlussverse der letzten Strophe des Gedichts vom Jahre Diese Sage wurde zu einem Melodrama verarbeitet, in welchem ein dressierter Pudel die Hauptrolle spielte, der den Pariser Janhagel in Begeisterung versetzte. Der Pudel wurde jedoch heimlich verschrieben, Goethe ging am Abend der Theaterprobe, am In Goedekes "Historisch-kritischer Ausg.
Das Auge sieht den Himmel offen, [47]. Der Anfang der "Piccolomini" lautete:.
Clauren und gegen diesen geschriebenen Romans "Der Mann im Monde" noch bekannter geworden ist;. Simrock, "Quellen des Shakespeare", 2. Aus der zweiten Scene des Prologes zur "Jungfrau von [S. Die Jungfrau von Orleans" u. Berlin, Unger erschien, wird citiert:. Ein Schlachten war's, nicht eine Schlacht zu nennen; [48]. Livius 5, 44; 22, 48; 23, 40; 25, 14; Curtius 4, 15; Tacitus , hist.
Eine Geisterstimme", aus dem der Endvers citiert wird:. Leisewitzens "Julius von Tarent" 2, 3 ruft Bianca: In der zweiten Scene wendet Gertrud ein Wort an, das nur die Wiederauffrischung eines alten Sprichworts ist:. Dem Mutigen hilft Gott! Graf zu Stolberg in seiner "Romanze" ; "ges. Was da kreucht und fleucht, [50]. Homers "Ilias" 17, Allzu straff gespannt, zerspringt der Bogen.
Grimmelshausens "Simplicissimus" IV, 1 bietet: Aus dem durch Schillers Tod unvollendet gebliebenen "Demetrius" citieren wir:. Marcelin Sturm , ehemaligem Augustiner". Keiner will dem anderen ausweichen. Nachdem sie ihre gegenseitigen Passagiere durchgepeitscht hatten, trennten sie sich. Diesmal gab jeder der beiden Reisenden ein besseres Trinkgeld.
Wem entlehnte er diesen Schwank?
Auch citiert man den Sammeltitel einiger Schriften Kotzebues:. Die zweite "Romanze" dort 1, beginnt: Diesen Anfangsvers citieren wir in der Form:. Es steht in Splittegarbs Liedersammlung, Berlin , 2. Kirnberger in Berlin komponiert. Nach einer Familientradition war der Verfasser [S. Wir aber brauchen "Weltschmerz" heut im Sinne von "schmerzlichem oder eingebildetem Ekel an Welt und Leben"; und dazu schlug abermals Heine [S. In "Zelters Briefwechsel mit Goethe" V. Wo findet es sich aber in dieser Form zuerst gedruckt? Schliesslich citieren wir auch den Titel von Arndts zu Leipzig bei W.
Danach sagt ein Fremder in einer kleinen Stadt nach der Mahlzeit zum Gastwirt, er habe so gut gegessen wie irgend einer im Lande. Als der Fremde dies bestreitet, muss er vor Gericht einen Gulden Strafe zahlen. Dabei aber bemerkt er: Hegel s in der Vorrede zu seinen: Juni " trug, "in Kommission zu haben bei W. Es steht in dem von seinem Bruder August Wilhelm und [S.
Schlegels Roman "Lucinde" Berlin entwickelt, in dem es S. Max von Schenkendorf "Gedichte", Cotta , S. An Friedrich Ludwig Jahn. Hieraus entstand durch E. Das Buch le Grand", , Kap. Schon Maleachi 2, 10 ruft aus: Aus Roberts Gedicht "An L. Promenaden eines Berliners in seiner Vaterstadt" stammt das Wort s.
Roberts "Schriften" II, Sie befinden sich auch auf seinem namenlosen Grabstein auf dem alten Dreifaltigkeitskirchhofe in Berlin vor dem Hallischen Thore. Theognis , Poetae lyrici graeci, ed. Castelli citieren wir:. Zuerst in "Moosrosen" auf das Jahr , herausg. Hitzig aus Kunersdorf geschriebenen Briefe vorkommt J. Weidmann, lautet die dritte Strophe:. Max von Schenkendorf sagt in der vorletzten Strophe von "Schills Geisterstimme" Das von Pius Alex. Wolff nach des Cervantes Novelle: Dies Lied wurde in K. Holteis "Die Wiener in Berlin" 4. In seiner "Rede auf Jean Paul" Ges. Manteuffel , als er am 8.
Daher stammt der Ausdruck:. Lami ", Magdeburg , S. Aus Ludwig Uhland s "Wanderliedern" 7, "Abreise"; Mai , zuerst gedruckt im "Deutschen Dichterwald", S. Der wackre Schwabe oft verwandelt in: Ein wackrer Schwabe forcht sich nit;. Aus dem einaktigen, erschienenen Vaudeville Karl Blum s Aus Louis Angely s Aus Joseph Freiherr v. Heine "Buch der Lieder", Vorrede zur 2. Thiersch verfasst und steht in den "Liedern und Gedichten des Dr. Es erschien zuerst in seinen "Gedichten", Breslau , S. Sein auf Helgoland entstandenes Lied:.
Delloye", Paris , 2. Dies entsprang den Versen der altschottischen Ballade "Edward, Edward" s. Aus Heines "Heimkehr" No. Mein Liebchen, was willst du mehr? Am Schlusse eines Gedichtes in der "Harzreise" ; Ges. In den "Englischen Fragmenten" , Kap. Im Vorwort zu A. XIV, , und im [S. Campe mit einer Widmung an. Die obigen begeisterten einen Kandidaten der Theologie, A. Aus den Gedichten von Karl Friedrich Heinrich Strass citieren wir den Anfang eines von ihm gedichteten, von Chemnitz umgearbeiteten und von C.
Darin heisst es S. Liegt aber diesem Hasse nicht der Gedanke zu Grunde: Wer nicht isst , was wir essen, der ist auch nicht, was wir sind? Strophe 9, die sich wiederholt in No. Das vor entstandene, von Mendelssohn komponierte Gedicht Eduard Freiherr von Feuchtersleben s "Nach altdeutscher Weise" beginnt:. Johann Hermann Detmold , der nachmalige Minister und Bundestagsgesandte, schrieb als konservativer Abgeordneter der deutschen Nationalversammlung die vielbelachte illustrierte Satire "Thaten und Meinungen des Herrn Piepmeyer, Abgeordneten zur konstituirenden Nationalversammlung zu Frankfurt am Mayn".
Aus denselben Heften ist:. Auf die Antwort der Einen: Das Gedicht ist unterzeichnet G. Es wird aber behauptet, dass das Gedicht schon vor in Leipzig allgemein bekannt war. Aus Fritz Reuter s "Ut mine Stromtid" ersch. Prediger Salomo 1, 9]. In der "Niederrheinischen Musikzeitung" von , No. Wagner antwortete darauf s. Schumanns "Gesammelten Schriften" Bd. Tapperts in dessen "Wagner-Lexikon", Lpz.
Aus der "Wacht am Rhein", gedichtet von Max Schneckenburger stammt:. Anton Langer in Wien verfasste im Aug. Als Antwort auf dieses antideutsche Pasquill schrieb F. Aus der Posse "Berlin, wie es weint und lacht" von David Kalisch stammt:. Merckel Berlin wieder abgedruckt wurde und in Paul Lindaus "Gegenwart" vom Griesheim verfasst haben soll s.
Ein Denkmal seiner unsterblichen Philosophie, dem deutschen Volke geweiht von Fr. Jahrgang und Nummer giebt er nicht an. Dies Wort scheint frei nach Heinrich Heine gebildet zu sein, der im 2. II, 12 von Berlin "der gesunden Vernunftstadt" spricht. Julius Stettenheim s geb. Aus Wilhelm Busch s geb. Ein sonst unbekannter, nun verstorbener Schriftsteller Hogarten ist der Verfasser des weitverbreiteten Verses:. In einem Feuilletonartikel "tote Seelen" in der "Neuen freien Presse" Franzos hat es offenbar dem Satze nachgebildet: Ob mit Recht, bleibt noch zu erforschen.
Andere meinen, Friedrich Gentz sei des Gedankens Vater. Franzos citierte sich dann selbst, als er Jan. Februar steht ein satirisches Lied von Karl Henckell geb. Davon stammt das Wort. Ranudo ist Anagramm von O du Nar r. Durch Schopenhauer "Die beiden Grundprobleme der Ethik" 2. Schopenhauer sagt daselbst ferner:. Es findet sich im Dante, der das ganze Wissen seiner Zeit inne hatte, vor Buridan lebte und nicht von [S.
Diesen Satz citieren wir englisch nach Pope, der ihn in seinem Lehrgedichte "Essay on Man" 2, 1 also wiedergab:. Dieser Vers wurde wohl dadurch angeregt, dass bei [S. Regnerius lateinisch und von Guil. Bouchet , Pierre Deprez , Is. Aus 1, 1 des ebenfalls erschienenen "Misanthrope" sind die Worte des Alceste bekannt:. Januar und gab damit seinem Regierungssystem den bleibenden Namen. Nun wollte aber der Zufall, dass bei Blois wirklich ein Gastwirt Rolet wohnte, den dieser unbeabsichtigte Angriff in nicht geringe Wut versetzte.
Daraus entstand das bekannte. Ihm floss dieser Vergleich wohl aus den Alten zu. In Voltaires "Jeannot et Colin" lesen wir: Juni gesprochenen Epilog [s. Mai aus Landshut an Voltaire richtet, und zuletzt in einem Brief Voltaires am Juni an denselben. Voltaire meinte mit "Aberglauben" die Kirche nicht die Religion. Worte aus lateinischen Schriftst. Wo kann man besser weilen, als im Schosse seiner Familie? Alles ist befriedigt, das Herz, die Augen.
Leben wir,lieben wir, wie unsre guten Voreltern! Kapitel des vierten Bandes. In des Aristoteles "Moral. Extrema frequenter una habitant. Bei ihm schliesst es:. Feuerbachs " Der Mensch ist, was er isst ". Daraus wird der Vers:. Lehmanns "Florilegium politicum auctum", Frankfurt , 1. Eine Originalausgabe ist in Strassburg i. An 5e de la republique. Dies Wort brachte Heine bei uns auf, der "Romantische Schule". Er wendete es in einem Schreiben an den Staatsminister [S. Just gedichtet ist, stammt:. Viele citieren den Vers verderbend: Recherches sur le principe du droit et du gouvernement" Paris Romieu s 4o Edit.
Er sagt ferner in "Semaynes Case" 5, Report Plaies of perswasion and disswasion". Der besondere Titel der zweiten, auf dem Gesamttitel als "Religious Meditations" bezeichneten Abteilung lautet: Nur diese "Meditationes sacrae" erschienen hier in lateinischer Sprache, und in deren Artikel "De Haeresibus" steht die Stelle: Ende bildete daraus die Travestie:.
In Homers "Iliade" 6, ff. Es liesse sich annehmen, dass irgendwie des Demosthenes Gedanke 3. In Shakespeares "Heinrich V. Hat man ein Ungemach erfahren, so pflegt man es in Marmor zu schreiben, und jede uns erwiesene Wohlthat schreiben wir in den Staub. The poets eye, in a fine frenzy [57] rolling;. Schillers "Tell" 4, 3. Hat Shakespeare dabei an 1. Petri 2, 2 gedacht: Letzteres kommt auch in "Timon von Athen", 3, 6 und in der Form "fortune's fool" in "Romeo und Julia", 3, 1 vor.
In diesem Gedichte steht:. Ehmann , Pfarrer in Unteriesingen [S. Tillotson umschreibt das dann also "Sermons" Lond. Ein Hoforganist John Bull komponierte i. Heil Dir im Siegerkranz. Ist es ein Verbrechen? Und ebenda 5, 10 spricht die sterbende Sara: Das gelegentlich einmal von Samuel Johnson gebrauchte und von seinem Biographen Boswell im Vielleicht lehnt sich dies Wort an Jesus Sirach 21, William Cowper ist zu nennen wegen der im Gedichte "The task" Buch 4 enthaltenen Bezeichnung des Thees:.
Das bei Robert Burns in dem Gedichte: Schmidt-Weissenfels sagt in einem biographischen Bei- und Nachtrag: Danach nennen wir, ohne auf den Text weiter einzugehen, den holden Gegenstand der Liebesneigung eines bejahrten Herrn seine. In seinem "Don Juan" 11, 45 und 13, 49; ersch. Hell verdeutschten Texte zu Karl Maria von Webers am Schneider , das in den 30er Jahren in Berlin gegeben wurde, und in dessen 1. Akte der Oberon-Text also parodiert wird:. Aus dem Titel von Charles Darwin s Werk "On the origin of species by means of natural selection or the preservation of favoured races in the.
Angeregt zu diesem Schlagworte wurde Darwin durch Malthus , der schon in seinem "Essay on the principles of population" London von "struggle for existence" gesprochen hatte. Fumagalli "Chi l'ha detto? Rochlitz verdeutscht wurde, stammt 1, 1 s. Worte aus der Bibel": Das italienische Lied beginnt:. Nach dem Kampfross des Don Quijote nennen wir einen elenden Gaul eine richtiger einen. Schiller citiert schon in einem Brief an Koerner 4. In der ersten Ausgabe v. Das kriegerische Volk, welches in Homers "Iliade" dem [S.
So schliesst Aristoteles Metaph. I, 2, 27 lateinisch citieren:. Schillers "Fiesko" 3, 5. Es war nach Diog. Ferner wird citiert das "Iliade" 17, ; 20, ; "Odyssee" 1, ; 1, ; 16, vorkommende:. Ethik" b 27 , Dio Chrysostomus 37 extr. Schon Alcuin n. Baluzzi Miscell, I, p. II, "Sisyphusarbeit" citiert man V. Hieraus mag den Griechen das von Plato Symp. Nach alter Rhapsodensitte s. Demodokos bei Homer "Odyss. Darnach lautet der Anfang der "Phainomena", eines Lehrgedichtes des Aratus , so wie der Anfang des Idylls seines Freundes Theokrit bl. Buch seiner "Silvae" und Calpurnius 1.
Theognis , und Thucydides sagt II, Einer der Umstehenden antwortet ihm: II, also citiert finden: Dann bietet Marlowes "Faustus" So antwortete nach Zincgref "Apophth. Auf Grund dieser Fabel heisst in der Rechtswissenschaft s. Hieraus stammt wohl das von Aristoteles Nik. Claudius veranstaltete dann eine Sammlung seiner Werke unter dem Titel "Asmus omnia sua secum portans oder: Cicero "Paradoxa", 1, 1, 8 stellt die Worte so: Bei Valerius Maximus 7, 2, externa, 3 heisst es: Zeller II, 1, p. Ferner nannte Simonides nach Plutarch: Schon Plutarch gab a. Dann bietet Cicero "Philipp.
Wir pflegen hiernach zu sagen:. Mit dem Klagelaut des sterbenden Singschwans "Cycnus musicus" s. Brehms "Thierleben" , II, 3 S. Cicero wendet "de orat. Crassus an, der starb, kurz nachdem er eine Rede gehalten: Herodot 3, 38 citiert ausser dem Zusammenhang: Diesen Stellen entsprang das Wort:. Nach Aristoteles "de coelo" 3, 1 vrgl.
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Wir citieren dies nach Paulus Diaconus p. Auch citieren wir den Anfang des herrlichsten Chors der "Antigone" des Sophokles:. Velleius Paterculus II, Publilius Syrus , bei Ribbeck: Ein Fragment bei Lykurg advers. Feuer, Wasser, Luft, Erde, stellte Empedokles geb. In des Euripides v. Valerius Maximus II, 10 ext. XV und mit dem Zusatz versehen: Liest man den Schluss mit C. Die Worte des v. Ovid "ex Ponto" 4, 10, 5 singt: Das "non vi sed saepe cadendo" war schon im Ein Wort des Sokrates v.
In Freidanks "Bescheidenheit" Wilh. Grimms "Vridanc", 39 heisst es bereits unter "Von dem Hunger":. Hippokrates um v. Den Anfang der "Aphorismen" des Hippokrates [S. Quae vero ignis non sanat, insanabilia reputari oportet" —"Was Arzneien nicht heilen, heilt das Messer; was das Messer nicht heilt, heilt Brennen; was aber Brennen nicht heilt, muss als unheilbar angesehen werden".
So ward denn wohl. Dies lautet bei Cicero "Tusc.
Plato um v. Wolf "zu Platos Phaedon". Vor ihm hatte schon G. Lessing "Vossische Zeitung" v. Juni "Erdichtung und Wahrheit" und J. Von der poetischen Wahrheit". Hiernach heisst es vielleicht bei Lucilius Lachm. Schiller "Der Genius" "verborgen im Ei reget":.
Im Aristoteles "De incessu animalium" cap. Auf dem von Aristoteles "Histor. Aristoteles "de anima" 3, 4 sagt: Aristoteles "Problemata" 30, 1 fragt: Columella 4, 18 vermengt diese Worte, indem er schreibt: Theophrast um v. In Bacons "Essayes" "Of Dispatch" heisst es: Der Redner Pytheas um v. Malum necessarium , die lat. III "Jacta est alea" hat hier seine Quelle. Bei Cicero findet sich "me alterum" "ad. Der griechische Romanschreiber Eustathius [6. Hercher "Erotici Graeci" 2, p. Des um v. Danach schreibt der gern citierende Apostel Paulus im 2. Dann sagt Porphyrius in seines Lehrers Plotin Leben Lessing "Nathan" 3, 7 verdeutschte in der Parabel von den drei Ringen das Wort also:.
Flavius Josephus 37 n. Einen Spruch des Epiktet geb. Dieser habe sein Weib fortgeschickt und alsdann auf die Fragen [S. Schenkte sie Dir denn keine Kinder? Ist er nicht neu? Hierauf fusst die Stelle des Hieronymus adv. Et hic soccus, quem cernitis, videtur vobis novus et elegans, sed nemo scit praeter me, ubi me premat. Durch Lucian s um n. Bei Sextus Empiricus Ende des 2. Wir lesen bei ihm Enn.
Mit diesem Gedanken lehnte Plotin sich an Plato an, der in seinem "Staat" p. Julianus Apostata n. Proclus , n. Damit ist nach Aristoteles "De mundo", Kap. Otto 's Werk hervor: In 1, 1, 99 der "Andria" des Terenz v. Dies Wort wird bereits von Cicero "pro Caelio", c. In des Terenz "Heautontimorumenos" s. Menander 1, 1, 25 heisst es:. Meineke zu Theokrits Id.
Christine Nilsson Vanderbilt University Commentator: Jemandes sein" oder "Einem als solcher zur Seite stehen", ist aus Tobias 5, 29 vrgl. Ist er nicht neu? Sirach 11, 11 heisst es von den Gottlosen: Im Aeschylus v. At the same time, we are equally interested in contributions A that consider literary works whose philosophical interventions have been R less well documented, or philosophical works whose literary structure or influence on literary history has yet to be recognized. Greta Kroeker University of Waterloo Commentator:
In Regnards "Le Joueur" 1, 10 weiss Toutabas, wenn's sein muss, "par un peu d'artifice d'un sort injurieux corriger la malice"; und in G. Furquhars "Sir Harry Wildair " Akt 3 z. In des Plautus "Miles gloriosus" 4, 2, 73 kommen aber schon "argenti montes", "Berge von Silber", vor und im "Stichus" 1, 1, heisst es: Auch Varro bei "Nonius" p.
Es scheint, als deute unser Gudrunepos vor mit seinem V. Gnade" 1, 12, 4 u. Vergil verwendete es Ecloge 8, Hund wird "canis" genannt, weil er nicht singt non canit s. Quintilians "lucus a non lucendo". Auch citieren wir das von Gellius 1, 22, 4 u. Im Anfange der 1. Rede "in Catilinam" finden wir das auch bei Livius 6, 18 und bei Sallust "Catilina" 20, 9 vorkommende, ungeduldige. In Ciceros "Catilina" 1, 1 vrgl. Im "Hofmeister" von R. Lenz citiert es 5, 10 der Schulmeister Wenzeslaus, und als Refrain von Geibels "Lied vom Krokodil" fand es die weiteste Verbreitung.
Galenus "De tuenda valetudine", cap. Schon in des Aristoteles "Rhetorik", a 6 Bekker heisst es: Cicero spricht in seiner Rede "pro Roscio Amer. Daher sagen wir, wenn es gescheidter ist, keine Namen zu nennen:. Lucanus ahmt diese Worte "Pharsalia" I, also nach: Weil Cicero seine Reden gegen Antonius im Vergleich mit den gewaltigen Reden des Demosthenes gegen Philipp von Macedonien "Philippische" nannte, so nennt man noch heute jede Donnerrede eine.
Aus Ciceros "De harusp. Januar gestifteten Ordens vom schwarzen Adler, und seitdem blieb es Preussens Wahlspruch. Das von Cicero "de offic. Luther 21, schreibt: Aus Ciceros "de offic. In "pro Milone" 29, 79 sagt Cicero: Auch im Anfange der Schrift "de oratore" ist es zu finden und in Ciceros Briefen "ad. Imperium et libertas [64]. Rede gegen Catilina, IX, 19, wo er dem Senat zuruft: Die Nationalzeitung vom Buche von Bacons "Advancement of Learning". Spedding, Ellis und Heath, vol. Pinarius Rufus steht bei Cicero "de oratore", 2, 65, Ihm mochte des Aristoteles Satz Rhetor.
Bibel" Hosea 8, 7. Roth enthalten sind, hat man vermittelst eines falsch gesetzten Kommas die Bezeichnung. Es ist in ihnen daher von einer "virtus comica", nicht aber von einer "vis comica" die Rede. Lucretius hatte seine Ansicht aus Epikur entlehnt, der nach Diog. In Mark Aurels n.
Schon kommt in Baden [S. Zweite "Zugabe" zum 3. Tausend "unter wehrendem Druck eingetroffen" No. Dann heisst es in Othos "Evangelischem Krankentrost" , S. Danach pflegt man Fragen, deren Beantwortung man nicht erwartet, mit diesem Spruche zu begleiten. Vergils "Georgica" 1, 30 bietet die Bezeichnung eines weit entlegenen Eilandes:.
II, Akt 2, Sc. Nach Verdis "Rigoletto" Text von Piave. Juni den Frieden von St. Germain-en-Laye unterzeichnete; und der spanische General Diego Leon rief sie bei seiner Exekution den auf ihn feuernden Soldaten Esparteros entgegen, was Freiligrath zu seinem Gedicht "Aus Spanien" begeisterte, dessen Motto und Refrain jener Spruch bildet. Es ist auch in Ovid "Ars amandi" 3, zu finden und, umgestellt in "crede experto", bei Silius Italicus "Punica", 7, Fournier "l'Esprit des Autres" 6. Vergil habe einst an das Thor des Augustus [S. Vergebens versuchten sich Einige daran.
Aus Cicero de divin. I, 45, u. Quitard "Dictionnaire des proverbes", Paris , p. Horaz scheint dies Wort dem Polybius zu verdanken, nur dass er es anders verwendet. Der horazische Vers schliesst mit den Worten vrgl. Wort anklingt "Ad Nicocl. Schon Aeschines in "Ctesiph. Und vor ihm Bias s. Seele" 12 "inquietam inertiam" herleiten wollen. Daraufhin zielt der horazische Vers. Aus dem zweiten Buch der "Episteln", das in den letzten Lebensjahren des Horaz erschien, ist 2, Im Livius steht 38, 25, Hieraus bildete sich das Wort:. Agricola von Eisleben "Terent.
Aus dem Pentameter des Ovid 43 v. Bis jetzt ist der ovidkundige Verfasser der Verse noch unerforscht. Vor Ovid sang Catull 8, Schon bei Herodot 8, heisst es von Xerxes: Vers der Ovidischen "Mittel gegen die Liebe" "Remedia amoris" heisst:. Auch wird "Principiis obsta" oft aus dem Zusammenhange gerissen und "wehre dich gegen Principien! Ovid mag dabei an des Theognis Rath gedacht haben v. Theognis , , , , u. Plautus "Stichus" IV, 1, Useners "Epicurea" , 8.
Des Perikles Wort bei Thucydides 2, Ebenda bei Ovid 3, 4, 79 s. Properz 2, 10, steht:. Aus dem ersten um 12 v. Buche der "Astronomica" des Manilius wurde V. Lazare in Paris 9. Juli die Urheberschaft bei s. Gellius VI, 13, 1. Lang ist der Weg durch Lehren, kurz und erfolgreich durch Beispiele s. Phaedrus 2, 2, 2: Diese Worte standen als Weihespruch am alten Gewandhause in Leipzig und stehen nun wieder dort am neuen Konzerthause. Brief schliesst mit dem vorwurfsvollen: Wir stellen es um und citieren belehrend:.
Briefe wird mit Anlehnung an Verse des Stoikers Kleanthes 4. Dieser Gedanke wird schon dem Demetrius Phalereus 4. Die Fabel war nicht des Phaedrus Erfindung. Schon Horaz kannte sie vrgl. Quintilian um fragt "de institutione oratoria" 1, 6: In Quintilians "Declamationes" , Burmanns und Dussault heisst es: Arndt mochte dies dunkel vorschweben als er sang , in dem Gedichte "Lehre an den Menschen" Str.
In der "Pharsalia" 1, steht:. Martial um n. Diese Martialstelle bildet die Grundlage der Redensart:. Jahrhundert "l'Advocat Patelin" [65] vorkommt. Jahrhunderts gelebt haben pag. Der Richter ruft ihm daher zu:. Rabelais citiert das Wort bereits , statt "revenir" stets "retourner" anwendend, in "Gargantua und Pantagruel", 1, 1; 1, 11; 3, 34, Grimmelshausen "Der abenteuerliche Simplicissimus", Mompelgart herausg. Auch im Englischen findet sich jetzt das Wort.
Es heisst in "German Home Life", Lond. Es wird auch citiert:. Jedoch in Deutschland drang diese Anschauung nicht durch. Dem Aschenkruge voraus trug man die Bildnisse ihrer Vorfahren. Aiunt multum legendum esse, non multa. Plinius meint wahrscheinlich die Stelle im Quintilian X, 1, VIII, 9 bietet " illud iners quidem, iucundum tamen nil agere " "das zwar unerspriessliche, aber angenehme Nichtsthun" , was wir in italienischer Form also citieren:. Priscus lebte um n.
Impossibilium nulla obligatio est s. Gellius XIX, 8, 15 Hertz; bl. Aus dem Satze des Tertullian um n. In des Terentianus Maurus nach Lachmann Ende des 3. Inde etiam rescripta venerunt: Auch kamen von da die Rescripte: Infolgedessen wurden Pelagius und Caelestius bis zum Widerruf exkomniuniciert. Wer aber hat zuerst die dem "Causa finita est" voranstehenden Worte in: Ist die Bibel die erste Quelle dieses Wortes?
In Hiob 13, 5 heisst es: Buch der "Decretalen" B. Es erinnert an des Sophokles Worte "Trach. Buch lesen wir dort:. Dieser Vers ist einem griechischen Sprichworte bei Apostolius 16, 49 Paroemiogr. Homerischer als Gualtier sagen wir:. Langland s Mitte des Vielleicht beruht das Wort auf Tobias 3, Nach Berners Vermutung "Lehrb. Bekannter wurde jedoch das Wort durch Nic. Werke", Halle , II, S. Auch ich war in Arkadien ". In Wielands "Pervonte" heisst es:. Schiller beginnt seine "Resignation" Ein Jahr in Arkadien", Gotha Hoffmann in dem Motto zum 2.
Bandes der "Lebensansichten des Kater Murr" Berl. Lange, Pastor in Laublingen, in diesem Taschenformate ausgefertiget von Gottfr. Hiernach bekam "Vademecum" [S. Oder Hermann Hugons Pia Desideria, d. Ad Theologos Augustanae Confessionis. Auctore Ruperto Meldenio Theologo". Diese Schrift ist in zwei Exemplaren in Kassel und Hamburg wiederaufgefunden worden und scheint vrgl. Schon wird der Spruch, der vor Meldenius nicht nachzuweisen ist, in einer in Frankfurt a. Thomas Hobbes sagt "De Cive" Par. Aesthetics and Politics Jackson Rhetorics of the Far Right: The Plural of Pegida Lee Negotiating the Ethnographic Gaze Madison Digital Humanities at the Austrian National Library: Collections, Resources, Strategies Manassas The Politics of Archives 3: Women and Work, Gender and Language: Germans in the World 1: The Holocaust and the Canon: Mushaben University of Missouri — St.
Berlin From Great War to Division: Gendering Post German History 1: Resistance, Alterity, and Social Change 1: In Honor of Hartmut Lehmann 2: Ethnography and German Studies 1: Gendering Post German History 2: Resistance, Alterity, and Social Change 2: Grand Salon A State and Society in Kakanien: The German Graphic Novel 1: History Grand Salon C Work and Medium Grand Salon D Approaches to the German Novel 1: Narrating Things Grand Salon E Curse and Modernity 1: The Posthermeneutic Turn in Textual Studies 2: Dismantling Writing Grand Salon H Museums, Memorials, and War 4: Music and Sound Studies 1: The Corporeality and Materiality of Emotions 2: Childhood from German and Global Perspectives Suite Caesura and Continuity in German History Suite Antifascism and Resistance 2: In Honor of Hartmut Lehmann 3: Ethnography and German Studies 2: Cultural Diplomacy versus Cultural Cooperation: Gendering Post German History 3: Resistance, Alterity, and Social Change 3: Everyday at the GSA: The German Graphic Novel 2: Adaptations Grand Salon C Intermediality Grand Salon D Approaches to the German Novel 2: Curse and Modernity 2: Curse and Media Grand Salon G Declassification and the Archives Grand Salon H Writing Materials Grand Salon K Dance — Text — Media 1 Lee Music and Sound Studies 2: The Corporeality and Materiality of Emotions 3: Asian German Studies 1: Kafka and Calasso Suite Germans in the World 2: Africa Suite Philosophical Poetry and Poetic Philosophy: Antifascism and Resistance 3: In Honor of Hartmut Lehmann 4: Germany and America Arlington Salon I Ethnography and German Studies 3: Gendering Post German History 4: Resistance, Alterity, and Social Change 4: Political Violence as Feminist Practice: The German Graphic Novel 3: Pedagogy Grand Salon C O Approaches to the German Novel 3: Grand Salon F Curse and Modernity 3: Curse and Genealogy Grand Salon G The Posthermeneutic Turn in Textual Studies 3: Material Interactions Grand Salon H Writing Things Grand Salon K Music and Sound Studies 3: Out of the Ruins: Campaign, Consequence, and Commemoration: The Corporeality and Materiality of Emotions 4: Asian German Studies 2: Memory and Politics in Berlin: Case Studies from to the Present Suite Germans in the World 3: Asia Suite German Labor in Three Regimes Suite In Honor of Hartmut Lehmann 5: Works and Influence Arlington Salon I Asian German Studies 3: Material, Energy, Narrative in the Ecological Humanities 1: Constellating Alexander Kluge Anew: Blumenberg, Adorno, and Lotman Alexandria Ethnography and German Studies 4: Material, Energy, Narrative in the Ecological Humanities 2: German Culture, Jewish Culture: Texts and Images Grand Salon B The Posthermeneutic Turn in Textual Studies 4: Aesthetic Constellations Grand Salon C What is a Prize?
Grand Salon E Dance — Text — Media 2 Jackson Fictions of Interactivity Jefferson Race, Heredity, and Heimat Lee Letting Things Be Manassas World War I Revisited: Putting Liberalism to the Test: Counterterrorism and I Civil Liberties in the s Mt. Asian German Studies 4: Reconsidering the Hohenzollerns Suite Collecting, Cataloging, Serializing, Storing, Publishing: Archival Fictions in the Long 19th Century Suite Material, Energy, Narrative in the Ecological Humanities 3: Being German, Being Female: Modernism and Montage Grand Salon B The Posthermeneutic Turn in Textual Studies 5: Conversations in the Realm of the Dead: The Politics of Collecting: Writing Histories of Germans Abroad: Hybridity, Transnationalism, and Polytonalities: Recovery in Postwar Germany: Objects of Attention Manassas The Nazi Seizure of Power: Reconsiderations and Lessons McLean Asian German Studies 5: Seminar meeting locations are shown below, followed by a detailed description and list of E participants.
Through a collective engagement with key theoretical texts from the last ten years, participants will intensify their critical knowledge and make connections to their own research on a diverse range of topics within German Studies. Because the feminist and queer work we propose to study and discuss comes from a variety of disciplines, we also hope to stimulate richly interdisciplinary conversations. For both socioeconomic and theoretical reasons, feminism has disappeared from the agenda in humanities fields in recent years.
The mainstreaming of feminism in neoliberal societies, sometimes referred to as postfeminism, means that feminist politics have been taken into account, making new ap- proaches appear redundant. At the same time, academic feminism has en- countered both theoretical and institutional stumbling blocks. In response to widespread debates about essentialism, universalism, and representa- tional claims, feminist theory in many ways dismantled itself over the last two decades. The downsizing of the humanities during the same period has contributed to a re-centering of disciplines that has at times marginalized feminist and queer studies.
The decline of feminist and queer approaches is evident in some of the top German Studies journals; since the inception of GSA seminars two years ago, none has yet focused on a feminist or queer topic. To be sure, individual scholars have continued to pursue feminist re- search, and work in feminist geography, queer affect theory, transnational feminism, and feminist media studies has trickled into German Studies. However, a sustained, collective engagement with new theoretical develop- ments is lacking.
This seminar aims to redress this absence by foreground- ing discussions and practical applications of important current publica- tions in feminist and queer theory. A theoretical engagement with feminist and queer studies is especially time- ly in The so-called demography debates of the mids blamed women and feminism for the declining birthrate in Ger- many.
In response, a specific, transnationally inflected German popfemi- nism emerged, engaging both digital formats and conventional publishing platforms to renew conversations about feminism in the German main- stream. Since , transnational and local protest movements inspired by the Russian feminist art collective Pussy Riot have kept feminism on the S public agenda in Germany.
While these developments have captured the attention of feminist researchers, new theoretical models for considering E them have been slow to emerge. M I To lay the groundwork for developing such models, our seminar will em- phasize three key areas of reading and discussion: Each day of the seminar will be devoted to one of these R topics. Participants will read and discuss texts selected from the following: As the current and former presidents of the Coalition of Women in Ger- man, we have presided over intensive discussions at recent WiG conferences about feminist theory, aesthetics, and politics, and about the place of femi- nist and queer studies in the neoliberal academy.
Originally conceived as a result of these discussions, this seminar ultimately aims to broaden and deepen critical engagements with gender and sexuality at the GSA. Yet this Herderian, and also deeply Ro- E mantic, conception of language as a prepossession of the nation would ap- M pear to have a long afterlife in research methodology and disciplinary re- constitution. It continues to provide the ballast for a range of institutional I structures: Does monolingualism even hold up as an onto logical category?
What are its histories and its local ecologies? Is monolingualism indeed a bygone paradigm, and are our contemporary experiences therefore indelibly imprinted with a post-monolingual condition as Yasemin Yildiz has stated? Or are certain structures and intensities of monolingualism actually on the rise in the 21st century? German Studies in North America, however, often maintains an exclusive procedural allegiance to German-language frames of reference — often, paradoxically, in order to promote a progres- sive and pan-ethnic politics of recognition toward multicultural literature in German among immigrants and post-migrants.
Here too this seminar is poised to propose methodological recalibrations. We invite proposals from scholars at all career stages and in all disciplines whose work considers any of these questions: Are there ever natural languages, and what is at stake in disarticulating language from embodiment? What work has the term Natursprache accomplished, and in what con- texts?
What is its relationship to Muttersprache? Scholars working in vari- ous spheres of German, Austrian, Swiss, Germanophone, and multilingual contexts, from the medieval to the posthumanist, are welcome to join this conversation. Empirical and theoretical explorations, as well as reflections on methodology, are wel- come. The recommended development of coherent lan- R guage studies programs toward the attainment of multiple literacies over the four years of undergraduate study would eliminate the existing divi- S sion between skills and higher-order analytical thinking.
Despite generat- ing considerable interest, the two-tiered language-literature configuration remains essentially intact and is sustained through curricular structures, institutional culture, and hiring practices. Faculty members seem at a loss at how they might reform their curriculum. In order to provide guidance, the AATG funded two curriculum development seminars at Georgetown University in and , but the overwhelming number of applications from all types of institutions indicates that the need has not been met. This seminar is intended to respond to this demand by offering German faculty another opportunity to examine and understand frameworks to ef- fect changes in their curriculum by linking content and language learning in a principled fashion.
Participants will discuss the overall shift in thinking and the types of changes needed that enable faculty members to create a well-articulated, literacy-oriented German language and literature curricu- lum that could address the mandates that were so eloquently stated in the MLA reports. Faculty will gain the tools to develop curricular frameworks and methodologies that integrate language and content learning and en- hance educational opportunities for their students, position the study of German at the forefront of innovative teaching, learning and assessment practices, and enable them to contribute to the educational mission of their institutions.
The seminar will focus on establishing learning goals, examining approach- es to selecting topics and texts for an articulated collegiate German cur- riculum that bridges the gap between the lower-level language courses and upper-level content courses, and designing pedagogic tasks and assessment practices that facilitate and support German literacy development from the beginning to the most advanced levels of the curriculum. Consisting of identifiable stages and conventions and realized through specific linguistic features, genres can serve as the basis for several key elements of an integrated, co- herent four-year undergraduate curriculum: Participants will consider these curricular and pedagogical principles in terms of their own institutional contexts and stu- S dent learning outcomes.
Attention will also be placed on how such an ap- proach can allow for linkages to other disciplinary areas and enable German E programs to reach across the campus in order to attract diverse student M populations and make strategic alliances with other programs. Struggling to comprehend why religion did not simply wither away, as both Marxist- and Weberian-inflect- ed social history foretold, historians not only began to see political conflicts like the Kulturkampf differently, but also revealed that religion and confes- sion were intrinsic to understanding the course of German history since , even in supposedly secular domains as law, economics and science.
To this end, the seminar will focus on exploring three thematic areas. That is, to what extent have historians succeeded in bridging the confessional N divide s? In addition, by bringing together individuals whose research has A tended to focus on specific confessional groups, it hopes to promote a con- R versation about the analytic and explanatory objectives as well as the poten- tial gains of cross-confessional approaches to the 19th century.
In this context, we are especially interested in discuss- ing how historians have defined religious practice and the methods they have employed to discern and examine it. Among the questions we hope to explore: How helpful are quantitative methods? To what extent are the differences between official and popular religion, between public and private religion salient? Where does gender fit in the picture? Similarly, we wish to examine here how religion in- forms wider areas of social practice, notably in the construction and main- tenance of religious identities.
How did re- ligious communities, broadly considered, respond to the cultural, political, social and technological changes that characterized 19th-century moder- nity? Did they engage in a defensive modernization, as Wilfried Loth once opined? Or does it make more sense to highlight the variety of religious responses to modernity, viewing the long 19th century as an era of both secularization and sacralization? In addition to promoting dialogue and exchange among specialists in the field, we hope that this gathering will lay the foundations for a future con- ference on religion in 19th-century German Europe and, in time, a collec- tion of essays on the topic that would be published in either book form or as a special issue of a journal like Central European History or German History.
These texts have served an equally wide array of purposes, from providing entertainment and inspiring Abenteuerlust and Fernweh to shaping popular conceptions of far-away regions and civiliza- tions. Travel narratives thus provide a rich tapestry of exchanges in terms of mo- dalities of travel and sightseeing. As travel texts became a staple on the liter- ary market, travel experiences increasingly built on pre-formed notions of what there is to see and in turn shaped and influenced what others were to see. More than other forms of literature, travel narratives are marked by in- tertextuality, particularly in the way the experience of the journey is filtered through pre-existing textual traditions.
In addition, travel writing, as well as other media forms such as blogs, travel reports in newspapers, the public presentation of pictures, geographic almanacs, and reports to geographic societies allow for an engagement with the travel experience without actu- ally requiring travel. Even though scholarly interest in travel texts is currently very strong, there is as yet no unified discourse nor are there established theoretical underpin- nings to the various discussions.
In fact, travel texts are still difficult to clas- sify since they straddle various areas such a geography, history and fiction, as well as a whole host of different textual genres. Issues of gender, colonial power, multiculturalism, but also notions of aesthetics and narratology can be traced through recent scholarly discussions of travel texts. Therefore, some of the discussion threads concern the construction of the modern self through travel, espe- S cially the various ways in which real and imaginary travel liberate the in- dividual to construct new social conventions.
I Focusing on the particular travel destinations can yield insights into how travel writing traditions get established and also change over time. Another N set of questions relates to the influence of technology and social media in- A ventions on the process of traveling as well as the reception of travel. Ul- R timately the seminar will address the question what German Studies can contribute to the history of travel as a cultural phenomenon in the German- S speaking countries.
The breathtaking transformation of Germany and the Germans after is, in many respects, a success story that is equally worthy of attention and explanation — and one that went far beyond the economic miracle of the postwar period. Fol- lowing the recent work by Sam Moyn, Stefan Hoffmann, and Lora Wilden- thal, the seminar explores the ways in which the concepts of and discourses about human rights and genocide were shaped and reshaped by Cold War S developments — within the special context, of course, of prewar German his- E tory, particularly the Nazi period and the First World War.
N A For our discussions prior to and during the GSA, we are especially interest- R ed in looking at the role that language and visual imagery played in all this: Widening the scope, the seminar will also examine the interactions among German political and cultural elites, NGOs, and a wide array of other activ- ists with their counterparts in other countries in Europe and elsewhere in the world.
Seminar participants will explore these extensive trans-European and global collaborations, as well as their impact on the perception and use of human rights rhetoric and language, humanitarianism, and visual cul- tures in Central Europe. At the same time, we would like to analyze the ways in which all of this was embedded in the language and imagery of the Cold War, while taking into account linguistic and pictorial continuities across the divide.
In so doing, we will examine the evolution of German foreign policy and above all its increasing interventionist role abroad, ostensibly for humanitarian reasons. Recent work in the field has built on the work of cultural theorists such as Raymond Williams, Stuart Hall, and Pierre Bourdieu to break with this model in significant ways.
It has questioned the universality of embour- geoisement, stressing that a significant proportion of Jews who lived in the German-speaking world in the 19th and 20th centuries were not bourgeois. Just as importantly, scholars have begun to explore both the role that pop- ular culture played in German-Jewish encounters with modernity and the role that Jews themselves played as producers and consumers of popular culture.
Whether focusing on revue theatre, multigenerational German- Jewish dynasties in the circus business, Viennese street theatre, serialized fiction, performance culture, or new media, recent work in German-Jewish Studies has unearthed arenas in which popular culture proved decisive for the way Jews navigated challenges of acculturation, urban migration, and integration. In this context, recent scholarship has exposed complex models of interactions between Jews and non-Jews in the realm of popular culture that explode the paradigm of a Jewish minority adapting to the demands of a majority culture; these continue to determine the way German-Jewish his- tory and culture are studied and taught today.
Indeed, scholars often have come to see Jewishness itself as constituted through precisely such interac- tions between Jews and non-Jews in the realm of popular culture. The proliferation of new approaches has set the stage for the reflections on the study of Jews and popular culture in the German-speaking world that form the subject of this GSA seminar. What recent scholarship in the field lacks, nevertheless, is a dynamic dialogue about the theoretical stakes of studying Jews and popular culture.
The question of how this scholarly endeavor draws from and contributes to more general scholarship on popular culture is all the more urgent given the broad participation of Jews — whether as co-producers or co-consumers — in a variety of forms of popular culture in the German-speaking world. In an lecture, Hegel declared that the history of philosophy had come to an end.
For the twenty-five years bookended by these two procla- mations, German literature saw extraordinary innovation and productivity. Numerous authors tested the potentially unstable borders between litera- ture and philosophy, raising the possibility that these discourses could of- fer unique insights into one another, perhaps even producing a heretofore unrealized hybrid for which no name yet existed.
The reconceptualizations of imagination, genius, and judgment in this quarter century would prove to be foundational for the modern category of literature, forever haunted by its perpetually troubled, ambivalent relationship with philosophy. Eine systematische Rekonstruk- tion , there has yet to be a correspondingly systematic investigation of the implications of these changes for the contemporaneous aesthetic practices. Perhaps even more significantly, there has been no comprehensive study of S the extent to which these philosophical developments were to some degree predicated on the changes taking place in literary culture.
At the same time, we are equally interested in contributions A that consider literary works whose philosophical interventions have been R less well documented, or philosophical works whose literary structure or influence on literary history has yet to be recognized. Alternatively, papers S may draw on philosophy or literature from a different era in order to shed new light on the legacy of the literature-philosophy relationship at the turn of the 19th century.
In this context, it may be especially instructive to see how recent scholarship on political theory, affect theory, or media studies relies on particular understandings of the intellectual events of Our goal will not be to construct a monolithic account of the intellectual history of these twenty-five years, as if one could speak of a central devel- opmental arc with a precise origin and telos. Instead, we hope to bring to- gether an array of scholars with different approaches to literary and philo- sophical questions, facilitating a broad conversation that will open up new avenues of research.
This is a driving ques- tion behind material ecocriticism, a major trend of recent scholarship on literature and the environment. Our seminar will be based around the volume Mate- rial Ecocriticism, edited by Serenella Iovino and Serpil Oppermann, and the presentation of pre-circulated papers exploring and critiquing the ideas of material ecocriticism with regards to topics in German studies. Germanists are already significantly engaged in this evolving discussion. Oppermann and Iovino cite the volume Ecocritical Theory: In addition to all of these, the prominence of the physical world in German culture, from the violent passions imputed to Sturm und Drang landscapes to the socio- spatial concerns of post-wall fiction, argues for the importance of material ecocriticism to our study of German culture.
With such a troubled political history, does a focus on the materiality of Ger- man culture risk ignoring the political ends served by discourses of nature? While material ecocriticism thoughtfully inquires into the storied matter that makes up the physical world, is it equipped to adequately consider the material consequences of seemingly immaterial phenomena such as dis- course, hidden power structures, and socio-political patterns of exclusion?
From Theory to Praxis Sessions Number: For many, these forms of ac- tivism helped them to define themselves both individually and collectively. Moreover, these diasporic groups have reimagined the boundaries of activ- ism and resistance in an effort to confront hegemonic structures in urban European spaces and politics. Topics can include, but are not limited to: How do Black Euro- pean Diasporic communities force the re-thinking of institutionally sanc- tioned actions as well as long-standing cultural traditions in Europe and beyond?
Finally, what theoretical underpinnings produce the activist prac- tices employed by these communities? In re-examining the Black European Diaspora and its wide-ranging activist engagement, we want to show how tactics, discourses, and cultural identities shift, often reaffirming, challeng- ing, and complicating notions of Germanness and the Black Diaspora. This seminar will concentrate on the extent to which the expe- rience of war and violence transformed theologies, organizational forms, religious practices and belief during this era of conflict. On the one hand, the experience of extreme violence left a powerful imprint.
It forced church leaders and ordinary believers to wrestle with how to reconcile just-war teachings and scriptural imperatives with rising nationalist sentiment and the dictates of state authority. It led some to embrace religious faith more fervently, while it led others to lose that same faith; it led to soul-searching in some and to no discernible changes in many others. On the other hand, the changes in religiosity wrought by the world wars, the Cold War and the political violence of the s and s were but pieces of a much larger puzzle.
The churches were forced to react to revolutionary changes in the state, the economy, mass society and even to the emergence of a tourist and entertainment industry. Complicating any answers are comparative challenges. That Germany lost both world wars not only aggrieved nationalist senti- ment in many quarters but led to distinct pastoral and spiritual challenges. If so, why did Germany lose? S How would one minister to communities that might include perpetrators, victims and bystanders?
Were all acts of violence to be condemned or only E some? How was one to minister to pacifists or conscientious objectors? The M coming to power of the National Socialist regime posed obvious challenges I that few of its neighbors had to face until after Establishing a compar- ative yardstick becomes all the more difficult in light of the fact that not all N forms of religiosity were anchored in mainstream or established churches.
A Religious communities, sects, revival movements frequently sprung up out- R side the portals of the dominant church or churches. S In probing the complicated relationship between political, societal and re- ligious change during this era of extreme violence, our goal is not merely to describe these transformations. It is to develop a theory of religious change for this tumultuous era.
For that reason, we will include as broad of schol- ars as possible — those examining Protestants, Catholics and members of the free churches and sects during the final decades of the German Empire, Weimar Era, Nazi Era, Federal Republic and German Democratic Republic. The Body Sessions Number: It is pri- vate, public, political, and personal. It is the physical manifestation of our presence in the world and also the point of interface between us and others, us and the objective world.
The body is key to how we understand identity. The body is also visible, even when it, when the bodies, are unseen. Seminars 71 The body has been a subject of interest across the humanities since recorded time. In theological and philosophical circles the question of the split be- tween mind or soul and body is a central concern; in art history the status of the body has altered from an idealized subject of painting and sculpture to a site of explorations of gender, race, sexuality, and ethnicity in the 20th and 21st centuries.
A lengthy discourse beginning with the Roman architect Vitruvius and extending through the present explores the S importance of the body to architectural design and to space. Similar theo- retical strands exist in theater and opera and performance art. In contem- E porary theater and performance art, the body has even become the medium M through which artists portray their ideas.
I Contributions might address the cult of the body in the late 19th and early N 20th centuries manifest in the Wandervogel, nudist colonies, and sports as- A sociations, new approaches to dance and theatre and opera, the body as a R subject of painting and sculpture, or the body in space and architecture. Contributions could examine new attitudes towards the body that emerge S over time because of scientific inventions and medical science or ways body image has altered over time in art, film, and advertising. Authors might con- sider how the body is mediated through visual culture forms, as well as how these forms hid, disrupted, challenged, or subverted an ideal body, a politi- cal body, or a body without organs.
Before and after Sessions Number: The first generation of Germans to grow up free from the shadow of the Berlin wall are now graduating from college, and — like the young post-war generation of the mid s — are confronted with the challenge of remembering, representing, and reevaluating the past. The parallel between the post-war and the post-wall generations raises questions about histori- cal, aesthetic, and political continuities that have informed not only Ger- man history but also film and the visual arts generally.
S Our seminar will provide a forum to examine and reposition GDR cinema E and art in a larger cultural, political historical and social framework and to M identify and explore possible blind spots. While much important work has I been done in investigating East German film and art as political entities, our seminar proposes to shift the focus to the continuities and connections N between the production of East German film and related visual media and A cultural production during the interwar period, the Third Reich, and the R Cold War, as well as to examine the legacy of DEFA and East German televi- sion and media post S The central question that this seminar seeks to address is the extent to which East German cinema, TV and related visual media can — and should — be conceptualized as national entities.
It will consider such questions as: How has the shift in the way we view nations affected the study of DEFA? How has that move altered our understanding of DEFA? Our seminar will explore the extent to which East German film and TV pro- pose to see them rather as part of a larger framework beyond post-war cin- ema and art, embracing aesthetic developments, artistic exchanges, and col- laborative networks in Eastern and Western Europe.
East German Cinema in its National and Transnational Context propose that the GDR media landscape was characterized by constant dialogue as well as competition with both East and West and explore international networks and identify patterns of influence that surpass the temporal and spatial confines. Seminars 73 In line with this recent scholarship, we invite contributions that offer new insights into areas of film, television, and media production, distribution and display, as well as approaches that interrogate the established focus on ideology.
For instance, we are interested in studies of the new ways to distribute and display DEFA films on DVD or on East German television, stardom and fan culture, the reception of GDR art in particular regions of Germany and beyond, as well as the intersections between East German me- dia and cybernetics and science fiction. They also shaped how Ger- mans worked, what they ate, and what they saw. Television brought western mores into GDR living rooms; visits across the border by family members and party functionaries and cross-cultural traffic amongst artists, writers, and sub- cultural youth made life on both sides of the border an experience of simul- taneous alienation and proximity.
This seminar explores how German-German lives were lived in a double consciousness of division and mutual belonging. The focus is on everyday S experience and its shaping within the two Germanys across a range of sites E and cultural forms, including print and literary culture, visual representa- M tions, monuments, film, television, and radio, as well as cultural practices I and rites of passage that helped define individual and communal modes of belonging.
With its emphasis on interdisciplinarity, the seminar and the emerging es- say anthology seek to make a novel methodological contribution to our understanding of everyday life in divided Germany. While previous studies of everyday life have often focused on the two separate German states, this volume will consider everyday experience as a site of socio-cultural negotia- tions that may have produced simultaneities as well as dissimultaneities, ambivalent processes of convergence alongside the deep rifts of ideological division and Cold War. What was it that Germans retained or developed that allowed them a common language and under- standing after about their everyday realities?
What values, beliefs, and aspirations came to the fore during that moment of historical rupture and how do they relate to the subjectivities of Germans before ? Most recently, these efforts resulted in his editorship of a new, multi-author vol- ume, Die Geschichte der Schweiz, an ambitious effort to produce a comprehen- sive and authoritative account of Swiss history. Our seminar proposes to use the new Geschichte der Schweiz as a jumping- off point for considering the question explored in such exemplary fashion in the work of Georg Kreis: How should we understand the key moments, problems, and themes of Swiss history, and how does such historical under- standing speak to the issues that Switzerland faces today?
We are pleased to announce that, thanks to the generous support of the Swiss Embassy, Georg Kreis will attend the seminar and participate in our discussions personally. This interdisciplinary seminar will continue and go beyond previous discussions on the above topics by emphasizing the historical dimension of cosmopoli- tanism — that is, tracing back its origin and traditions while at the same time scrutinizing the repercussions of, as well as the active engagement with cos- mopolitan thinking and, most significantly, its impact upon history as well as processes of cultural production and criticism in the present.
From the antiquity of stoic philosophy to the present day, the ideal of cos- mopolitanism continues, with its many forms and inflections, to present an arresting challenge to parochial, merely local, nationally or ethnically exclusive paradigms of collective identity, politics and culture. Yet it is not an uncontroversial idea. Much cosmopolitan thinking today draws upon Enlightenment and earlyth-century re-mediations and re-inventions of this ancient idea. However, those modern re-castings of the ideal heralded, coincided with and often helped fuel the 19th-century drives towards na- tionalism, imperialism, and colonialism.
Such instances, though, overlap problematically with the first stirrings of German nationhood and nation- alism, and postcolonial critics have rightly exposed the complicity of cos- mopolitan thinking in such power driven, Eurocentric histories. In the 20th century, in the aftermath of two world wars and the Holocaust, the so-called new sociological cosmopolitanism, including thinkers as di- verse as Hannah Arendt and Ulrich Beck, has sought to revitalize the idea S to deal critically with contemporary matters such as the erosion of the na- E tion state and the importance of international human rights.
Once again, M though, cosmopolitanism is being held to account. S The rich history of the cosmopolitan idea itself continues to be a worth- while topic for consideration. This history, in turn, informs how we ap- proach the idea today and how we use it as a conceptual lens through which to analyze culture, both contemporary and historical. It is in this context that the organizers invite contributions from all disci- plines which engage closely with the contemporary and historical legacies of cosmopolitan theory and culture across time, and offer close readings of theoretical texts, historical records, and cultural products from the late 18th century to the present.
Approaches to investigating ideas of cosmo- politanism within the German and German-speaking cultures as well as comparative perspectives are welcome. The aim of this seminar is to work towards a quality publication in a special edition of a journal or an edited volume. Possible themes and foci of research presentations: With the collapse of communist regimes and the s wars in the Balkan region, Germany, Austria, and Switzerland experienced an influx of refugees, many of whom eventually settled in the respective countries and changed the demographic realities of immigration. Writing about themes and issues related to Eastern and Central Europe also has led to a higher profile of writers in the public sphere and an increas- ing commercial success.
E The critical success of these writers and the intensified scholarly debate M about their narratives and aesthetics invite an assessment of German-lan- I guage literature from and about the East to which the GSA seminar format lends itself perfectly. We propose a seminar on the literature of the East- N ern Turn that brings together scholars working on the topic from North A America and Europe.
Over the three days of the seminar, we will investigate how this body of work engages with questions surrounding the current state of Europe and its possibili- ties and limitations. The following questions are of particular interest to the area of inquiry and provide the intellectual framework of the seminar: The seminar will explore the ways in which storytelling and its intensive theorization in the German tra- dition provide a form of knowledge sui generis about experience, tempo- rality, consciousness, subjectivity, sociality, and history.
The gambit of this seminar is that narrative is back — in the popular imag- ination, in the social and hard sciences, and indeed in literary studies.
A long tradition of literary theory has focused on rhetorical tropes, critiques of various ideologies, and the constitution of legibility as such. At a time when the Humanities are pressed to justify their relevance, this seminar stakes a claim for the ineluctable function of storytelling and narration with respect to consciousness, politics, history, and knowledge formation in general.
Seminars 81 Possible points of inquiry include, but are in no way limited to, the novel and forms-of-life for modern subjectivity; narrative and the hermeneutics of the subject; the talking cure and case histories; storytelling and the wis- dom of lived experience; the cartography of storytelling; the novel of con- sciousness and lifeworlds; evolutionary theory and the literary animal; tem- porality, historicity, and contingency; anecdotes and New Historicism; as well as the most recent critical work in German Studies on narration and knowledge.
S While the seminar takes its cue from canonical work on the novel, autobi- E ography, and storytelling in the German tradition, scholars concentrating M on any historical period or cultural medium e. They seek security, not only in political life, but also in technology. While English distinguishes between safety and security, there is only one word for the two concepts in German: How was technological risk handled in Germany in the long 20th century?
What impact did experiences with the dangers of tech- nological modernity have on German society and culture? How S did totalitarian dictatorships deal with risks, and how did the experience of dictatorship contribute to safety regimes in German societies? And fi- E nally: I Some aspects of this topic have been intensively researched by historians, N but this seminar seeks a higher level of synthesis. Ecological history and en- A ergy history have become well established, while studies of other risks and R technological catastrophes, particularly in industry and transportation, have remained relatively obscure niches in the fields of economic history S and the history of technology.
We hope to include non-German, transnational, and comparative perspectives. Safety and risk in popular culture Dolores Augustine St. Goethe not only brought to- gether many other thinkers in the fields of natural science, philosophy, and art, but, almost more importantly, he brought these fields together in both his person and his practice. Thus, the seminar will take an interdisciplinary approach to a period and thinkers that sought not so much to bridge areas that are essentially differ- ent but, instead, to explore the common sources and conditions of possibil- ity behind or internal to those differences.
Goethe, especially in the years around , spent his days — literally — philosophizing in the morning with the likes of Schiller or Fichte, performing experiments on plants or light in the afternoon with Schelling, and then writing literature in the evening. It was possible for him to do so because he, like Idealists coming of age in the s, recognized that what Kant saw as different cognitive faculties sense, intuition, imagination, understanding, reason have a single form-giving wellspring in human creative activity, an activity that they also found omni- present in organic and inorganic nature.
Our seminar will explore the way this idea not only bore fruit in the Goethezeit but also has been rediscovered by many in our own time in such diverse fields as phenomenology, cogni- tive science, and ecology — for example, the work of contemporary Goethean scientist Theodor Schwenk. In the last twelve months alone, four books on these filmmakers were published that, together, irre- versibly canonized them within the larger canon of German film history: What characterizes these approaches — as well as the vast majority of articles S published on these films — is their German-centric focus: This seminar seeks to intervene in the conversation on the most significant filmmaking movement Germa- N ny has seen since the heyday of the New German Cinema in the s by A reframing the scholarly encounter with these films.
Instead of viewing these R films primarily as German, we invite our seminar participants to investigate how the work of the Berlin School can be profitably examined in the context S of global art cinema; that is, instead of seeking to continue to apply to these films what is essentially a national lens, this seminar seeks to situate them in transnational contexts. In so doing, this seminar heeds calls from both the Berlin School filmmaking community itself and German film scholars such as Lutz Koepnick to stop constraining the innovative nature of these films by forcing them into the straitjacket of the national and, con- versely, to begin appreciating more carefully how these films are as much outward-looking expressions of global art cinema in the third millennium as they are inward-looking cinematic messages that obsessively turn to the question of the German nation.
Our hope is that such an intervention will make these exciting filmmakers available both anew to German film studies and newly to the broader community of cinema studies — a community that rarely if ever attends to contemporary German-language films. It aims to bring together scholars R from a range of fields to foster cross-disciplinary dialogue on the critical question of how societies encourage, shape, and sustain a sense of demo- S cratic or participatory citizenship.
Our exploration takes note of the ways in which political subjectivities have remained elusive in German Studies scholarship, confined to the edges of other conceptual framings. At the same time, research in German Studies on political subjectivities has presumed that their formation takes place in relationship to strong states, from the Kaiser- reich through the Nazi period, whereby states figure as critical factors, if not determinants. This seminar extends this work, investigating the emergence of subjectivities in moments of political and cultural rupture and uncer- tainty — asking how subjects have formed under the messy and often tu- multuous conditions of fledgling democracies.
Our pursuit of democratic subjectivities underscores the significance of different state forms and in- vigorated civil societies, along with new institutions of cultural and social life beyond the strict boundaries of the state. In the course of the seminar, we will explore a range of critical questions both theoretical and historical in nature, including: Where and how are po- litical subjectivities made?
What role does medium play in the formation and expression of democratic subjectivities? What methodologies avail themselves to us as scholars in identifying and analyzing these subjectivities, and how do these methods shape our interactions with primary sources, whether in terms of the schol- arly selection process or the work of interpretation?
How might we compare the interpretive work of ego documents such as diaries, letters, or memoirs with the analysis of visual or other forms of textual evidence, or with the reading of daily practices? How have defeat, regime change, and the rise of the European Union shaped the ca- pacity for democratic consciousness? While some professional observers noted with a certain helplessness a gap between their historiographical master narrative of the GDR and the memories of its former citizens, others pointed out that in this very gap one could actually locate the many academic voids.
However, when a commis- sion of experts underlined this assumption three years later by pointing out that historians have so far mostly been studying mechanisms of suppres- sion and forms of resistance but not the everyday experiences of average people, a heated debate began. Now, almost a decade later, Lindenberger has again written an article underlining the still existing academic voids.
The GDR has been characterized as a participatory S dictatorship, a welfare dictatorship, a dictatorship of consensus, a mod- ern dictatorship, and a dictatorship of love or a parenting dictatorship. While historians still do not agree if there was actually an autonomous realm of society, they mostly acknowledge nowadays that the relationship between state and soci- ety was far more dynamic than previously assumed. What has mostly been left out of the debate so far is the general place of the GDR within the history of the 20th century.
First attempts have been made by comparing it with other dictatorships such as the Third Reich. Although these attempts have often resulted in normative statements and moral judg- ments, a comparative approach — both time- as well as space-wise — could in- deed lead to a better understanding of the GDR. The seminar wants to take up the thoughts of the above mentioned schol- ars and discuss new ideas and approaches to a multifaceted history of the GDR, synchronously as well as diachronically. Each day, we will be focusing on one out of the three bigger questions these historians have marked as most promising and important: The prevalent S vision of reunified Germany assumed a quick approximation of living con- ditions, a sense of shared cultural heritage and a fast and natural recreation of social and familiar bonds between Germans of East and West.
Going beyond existing research, the proposed seminar will focus on the question of how internal changes of German politics and society, and its external role towards European neighbors and the wider global context, have been linked. Exploring these links, the seminar seeks to combine inputs from studies of public discourse, comparative institutionalism, international relations re- search, and the literature on party politics and voter behavior. The seminar will be organized in three thematic sessions along the following themes: A question that cuts S across these topics is how unification has ignited changes in gender relations in German society and at the political level.
E M 1 Politics of German unification: Following unification, the German party I system has become more fragmented and volatile. Aspects of this devel- opment are a diminished role and more neutral ideological profile of N the major parties including a transformative change of the dominant A governing party CDU, the questioning of established party political alli- R ances, and the rise of new political coalitions and majorities. Related to this is a change and increased diversity in political culture that continues S to mirror East-West differences.
Does the Ossi-Wessi contrast still exist in German politics? Finally, Germany finds itself in a political leadership role in a European Union that has both greatly advanced in political integration and has become significantly more di- verse through its enlargement to currently 28 Member States. Germany seeks increased leadership in international institutions and in situations of crisis management but continues to be a reluctant European leader, as highlighted by recent developments such as the Arab Spring, civil war in Syria and Iraq, and the Eurozone crisis.
Mushaben University of Missouri, St. Claude Bernard and Ludwik Fleck have prominently marked historic methodological shifts toward ex- perimental medicine and the development of scientific facts respectively. These debates, which continue into recent epistemology, phrase the chang- ing perspective of medicine. This development is not exclusive to the sciences; it also includes literature and the arts in general, since it not only documents the pathologies of body S and mind, but also decidedly addresses the principles of human life.
New E questions with respect to normality and the norm are put forward, and new M institutions, like the clinic and the laboratory, establish an altered under- I standing of patient and disease. The idea of the body changes with the shift in medical technologies towards abstraction, invisibility cell pathology N during the 19th and the decoding of DNA during the 20th century , and A relativity the human being in the perspective of the life sciences. R The arts and the sciences coincide in their focus on the human body and S human life, and literature has continuously complemented and augmented human science.
An engagement with the human body, psychological phe- nomena, normality and anomaly, life and death, generates and configures artifacts of knowledge. Thus the shifts in medical science can be described as literary shifts, including scientific forms of documentation, for example the case study, since these are based on narrative forms. Artifacts of knowledge can be literary texts, films, images and weblogs that support, accompany or counter his- toric epistemology through, for example, reflecting on the relationship of patient and institutionalized medicine or medical statistics, on an engage- ment with death as the non-representable, or on aspects of transplantation, genetic engineering, aging and health care, in-vitro fertilization, and self- optimization.
The wide scope of the seminar with respect to its material aims at encourag- ing a holistic discussion on the topic and finding a dialogue between episte- mological approaches and literary texts. Physical Archives Fri 8: Geoffrey Giles University of Florida Commentator: Todd Herzog University of Cincinnati Commentator: From Theory to Praxis Seminar Fri 8: The Body Seminar D Fri 8: Before and After Seminar Fri 8: Figurations of the Fantastic since Fri 8: Making Democratic Subjectivities Seminar Fri 8: German, European, and American Perspectives Fri Jennifer Yoder Colby College Commentator: Jakob Norberg Duke University Commentator: Hillary Herzog University of Kentucky Commentator: Masculinity and the Concentration Camps Fri Holocaust and National Socialism Fri Michael Richardson Ithaca College Commentator: Exploring Emotions, Aura, and Stimmung Fri Literature, Publizistik, Film Fri Melina Gills Rutgers University Commentator: Seizing Space in the s and s D Fri Celia Applegate Vanderbilt University Commentator: Perspectives of Critical Historiography Fri Medien norddeutscher Psalmen des Christopher Mapes Vanderbilt University Commentator: Roche University of Notre Dame Commentator: Scott Spector University of Michigan Commentator: Authorship and Jewish Identity Fri Antifascist Networks, Movements, and Actors, — Anson Rabinbach Princeton University Commentator: Political Networks, Refugee Integration.
Mozart to Yoko Tawada Fri 2: Towards a Contemporary Authoritarian Personality Fri 2: Marc Petersdorff Yale University Commentator: Successor to the Authoritarian Personality? Timothy Guinnane Yale University Commentator: Letters of the Law: Race, Gender, and Questions of Belonging Fri 2: Kathleen Canning University of Michigan Commentator: Nature Writing — Writing Nature Fri 2: Leonhard Herrmann University of Chicago Commentator: