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This study of the legendary Berlin literary and cultural journal Sinn und Form (1949- ) has a twofold significance. Based on extensive archival research and a detailed reading of the journal’s published face, it is a comprehensive history of „Sinn und Form“, whose founding editor was Peter Huchel and whose authors include Bertolt Brecht, Ernst Bloch, Pablo Neruda, Romain Rolland, Peter Weiss, Christa Wolf, Heiner Müller and Durs Grünbein. As such, it offers a fascinating perspective on the cultural history of the GDR and post-unification Germany. The study is also a first typological analysis of the anatomy of such a journal, organised in seven analytical categories: founding conception; cultural-political context; institutional infrastructure; role of editors; network of contributors; textual and compositional dimension; readership and reception. Drawing on Pierre Bourdieu’s sociology of culture, the authors set out to explain how the journal acquired and maintained its influence over the last 60 years. In turn, this conceptualisation of the journal as an agent in the cultural field opens the way for systematic research into literary and cultural journals from a comparative perspective, synthesising sociological and literary approaches.

Wie konnte man 1945 einfach wieder anfangen? Diese Frage stellt sich ganz besonders für die deutschen Museen und ihren Umgang mit der Kunst der Moderne. Die meisten Museen waren stark beschädigt, die modernen Kunstwerke 1937 in der Aktion "Entartete Kunst" konfisziert, zerstört oder verkauft worden. Künstler, Kuratoren und Direktoren waren, wenn sie nicht ihrer jüdischen Herkunft wegen ermordet oder vertrieben worden waren, in den Dienst des Regimes eingetreten, manche widerwillig, manche freudig. Nun galt es, zum Teil mit dem alten Personal, zum Teil mit jungen Kräften, wieder anzufangen. Dieses Buch ist eine erste Bestandsaufnahme des Wiederaufbaus der Moderne-Abteilungen nach dem Zweiten Weltkrieg. Kuratoren, Kunsthistoriker und Provenienzforscher haben sich die Geschichte der wichtigsten Moderne-Museen genauer angesehen: Welche Personen waren verantwortlich, wo waren sie vor 1945 und wofür standen sie? Wo konnten sie welche Kunst ausstellen und mit welchem Geld? Ein besonderes Augenmerk wurde dabei auf den mehr oder weniger starken Einfluss der Besatzungsmächte gelegt. Beiträge zu den theoreti-schen Diskursen der Nachkriegszeit betten die Einzelrecherchen ein.

"The service of social work is directed primarily to freeing and helping individuals to find and fulfill themselves—their own unique selves—within the society of which they are a part."

This emphasis on "respect for individual personality, for the significance of the individual as such and in his own right" is the keynote of these writings of the late Dean of the Pennsylvania School of Social Work.

Chosen for the most part from the work of the last decade, the writings collected here stress his interest in public welfare and penology, the two fields in which his contributions have been most extensive and consistent.

The volume is divided into four parts:

I. Earlier Formulations of the Philosophy Underlying Social Work Practice
II. Public Welfare
Ill. Penology
IV. Final Statement of the Philosophy Underlying Social Work Practice

This sharing of the wisdom and understanding of a lifetime dedicated to professional service in the field of social work will prove helpful and stimulating to administrators, teachers, and social workers everywhere.

"The service of social work is directed primarily to freeing and helping individuals to find and fulfill themselves—their own unique selves—within the society of which they are a part."

This emphasis on "respect for individual personality, for the significance of the individual as such and in his own right" is the keynote of these writings of the late Dean of the Pennsylvania School of Social Work.

Chosen for the most part from the work of the last decade, the writings collected here stress his interest in public welfare and penology, the two fields in which his contributions have been most extensive and consistent.

The volume is divided into four parts:

I. Earlier Formulations of the Philosophy Underlying Social Work Practice
II. Public Welfare
Ill. Penology
IV. Final Statement of the Philosophy Underlying Social Work Practice

This sharing of the wisdom and understanding of a lifetime dedicated to professional service in the field of social work will prove helpful and stimulating to administrators, teachers, and social workers everywhere.

Baer's biography of the former Czechoslovak foreign minister Vladimír Clementis (1902–1952) is the first historical study on the Communist politician who was executed with Rudolf Slánský and other top Communist Party members after the show trial of 1952. Born in Tisovec, Central Slovakia, Clementis studied law at Charles University in Prague in the 1920s and had his own law firm in Bratislava in the 1930s. After the Munich Agreement of 1938, he went into exile to France and Great Britain, where he worked at the Czechoslovak broadcast at the BBC for the exile government of Edvard Beneš. After the Second World War, Clementis' political career at the Czechoslovak Foreign Ministry blossomed. In 1945, he became Assistant Secretary of State under Foreign Minister Jan Masaryk. After Masaryk's mysterious death in 1948, Clementis was appointed foreign minister. This biography offers an unprecedented insight into the mind of a Slovak leftist intellectual of the interwar generation who died at the command of the comrade he had admired since his youth: Generalissimus Stalin.

Spracharbeit ist im 17. Jahrhundert ein Programm zur praktischen Umsetzung sprachtheoretischer Erkenntnisse. Der Autor erörtert die Stellung dieses Programms im Rahmen der zeitgenössischen Sprachauffassungen, die Hauptvertreter der Spracharbeit, die wichtigsten programmatischen und anwendungsbezogenen Texte sowie die Anwendungsfelder von der Phonologie/Graphematik bis hin zur kommunikativen Pragmatik. Es zeigt sich, daß insbesondere G. P. Harsdörffer in seinen Frauenzimmer Gesprächspielen Spracharbeit in Form von zahlreichen Sprachspielen demonstriert. Neben solchen Formen gehörte die Diskussions- und Übersetzungstätigkeit in der Fruchtbringenden Gesellschaft sowie die Kodifikation der deutschen Sprache in Grammatiken und Wörterbüchern (Schottelius, Gueintz) zu den Anwendungsgebieten. Ziel der Spracharbeit war es, die deutsche Sprache im europäischen Kontext aufzuwerten und ihre Verwendung in allen Kommunikationsbereichen zu ermöglichen.

Die konkreten Ausformungen des zeitgenössischen Sprachpatriotismus erweisen sich aus der Perspektive der Spracharbeit als Umsetzungsversuche von einer philosophisch motivierten Theorie in die kommunikative Praxis. Die Reduktion der zeitgenössischen Sprachreflexion auf sprachpuristische Ziele erweist sich im Licht der Spracharbeit als unhaltbar. Schließlich zeigt sich, dass Spracharbeit als sprachreflexive Praxis einen wichtigen Beitrag zur Etablierung und Normierung der neuhochdeutschen Standardsprache geleistet hat.

Die Spuria Macri wurden als ein Anhang dem im Mittelalter weitverbreiteten, einem Odo von Meung zugeschriebenen mittellateinischen pharmakologischen Lehrgedicht Macer Floridus, De viribus herbarum aus dem 11. Jahrhundert bald nach seiner Entstehungszeit hinzugedichtet. Die Spuria bestehen aus 487 Hexametern in zwanzig Kapiteln über Heilpflanzen sowie tierische und mineralische Heilmittel. Einleitend werden Probleme der Verfasserschaft des Macer Floridus und der Spuria Macri diskutiert, das Werk im geistesgeschichtlichen und gattungsgeschichtlichen Umfeld verortet, die Sprache der Spuria Macri, mit besonderem Augenmerk auf die medizinische Fachsprache, sowie deren Quellen und Rezeption untersucht. Dem Text nach den Ausgaben von Choulant (1832), Cornarius und Ranzovius (aus dem 16. Jahrhundert) folgen eine deutsche Übersetzung sowie ein sprachlicher und sachlicher Kommentar.

Zusammenstellungen von Text und Bild können Evidenz etablieren. Dieses Diskursphänomen wird untersucht; eine pragmatische Theorie der Text-Bild-Relationen wird entwickelt und empirisch am Beispiel der printmedialen Berichterstattung über den Terrorismus der 1970er Jahre in der BRD erprobt.

Im Rückgriff auf bild-, zeichen- und diskurstheoretische Konzepte wird der Diskurslinguistik die Medialität von Ausdrucksformen erschlossen und neben der Semantik von Bildern wird das rhetorische Potential ihrer sichtbaren Gestalt in den Blick gerückt. Die Medienanalysen zeigen einerseits, wie Texte den Sinn von Bildern vereindeutigen und einzelne Fotografien zu Schlüsselbildern des ‚Terrorismus‘ machen. Andererseits demonstrieren sie, wie Bilder von Tatorten, Tätern und Opfern den jeweiligen Deutungen der spektakulären Ereignisse eine sprachlich nicht zu erreichende Evidenz verleihen.

So ist ›Terrorismus‹ nicht nur als eine Form der Gewalt gegen Personen und Sachen zu verstehen, sondern zugleich als strategische Form kommunikativen Handelns und als Serie von Medienereignissen.


Since its publication in 1561, an anonymous tale of love, friendship, and chivalry has captivated readers in Spain and across Europe. "The Abencerraje" tells of the Moorish knight Abindarráez, whose plans to wed are interrupted when he is taken prisoner by Christian knights. His captor, a Spanish governor, befriends and admires the Moorish knight, ultimately releasing him to marry his beloved. Their enormously popular tale was repeated or imitated in numerous ballads and novels; when the character Don Quixote is wounded in his first sortie, he imagines himself as Abindarráez on the field.

Several decades later, in the tense years leading up to the expulsion of the Moriscos from Spain, Mateo Alemán reprised themes from this romance in his novel Guzmán de Alfarache. In his version, the Moorish lady Daraja is captured by the Catholic monarchs Ferdinand and Isabel; she and her lover Ozmín are forced to engage in a variety of ruses to protect their union until they are converted to Christianity and married. Though "Ozmín and Daraja" is more elaborate in execution than "The Abencerraje," both tales show deep sympathy for their Moorish characters.

Faithfully translated into modern, accessible English, these finely wrought literary artifacts offer rich imaginings of life on the Christian-Muslim frontier. Contextualized with a detailed introduction, along with contemporary legal documents, polemics, and ballads, "The Abencerraje" and "Ozmín and Daraja" reveals early modern Spain's profound fascination with the Moorish culture that was officially denounced and persecuted. By recalling the intimate and sympathetic bonds that often connected Christians to the heritage of Al-Andalus, these tales of romance and companionship offer a nuanced view of relationships across a religious divide.

Since its publication in 1561, an anonymous tale of love, friendship, and chivalry has captivated readers in Spain and across Europe. "The Abencerraje" tells of the Moorish knight Abindarráez, whose plans to wed are interrupted when he is taken prisoner by Christian knights. His captor, a Spanish governor, befriends and admires the Moorish knight, ultimately releasing him to marry his beloved. Their enormously popular tale was repeated or imitated in numerous ballads and novels; when the character Don Quixote is wounded in his first sortie, he imagines himself as Abindarráez on the field.

Several decades later, in the tense years leading up to the expulsion of the Moriscos from Spain, Mateo Alemán reprised themes from this romance in his novel Guzmán de Alfarache. In his version, the Moorish lady Daraja is captured by the Catholic monarchs Ferdinand and Isabel; she and her lover Ozmín are forced to engage in a variety of ruses to protect their union until they are converted to Christianity and married. Though "Ozmín and Daraja" is more elaborate in execution than "The Abencerraje," both tales show deep sympathy for their Moorish characters.

Faithfully translated into modern, accessible English, these finely wrought literary artifacts offer rich imaginings of life on the Christian-Muslim frontier. Contextualized with a detailed introduction, along with contemporary legal documents, polemics, and ballads, "The Abencerraje" and "Ozmín and Daraja" reveals early modern Spain's profound fascination with the Moorish culture that was officially denounced and persecuted. By recalling the intimate and sympathetic bonds that often connected Christians to the heritage of Al-Andalus, these tales of romance and companionship offer a nuanced view of relationships across a religious divide.

Best known today as the author of Don Quixote—one of the most beloved and widely read novels in the Western tradition—Miguel de Cervantes Saavedra (1547-1616) was a poet and a playwright as well. After some early successes on the Madrid stage in the 1580s, his theatrical career was interrupted by other literary efforts. Yet, eager to prove himself as a playwright, shortly before his death he published a collection of his later plays before they were ever performed.

With their depiction of captives in North Africa and at the Ottoman court, two of these, "The Bagnios of Algiers" and "The Great Sultana," draw heavily on Cervantes's own experiences as a captive, and echo important episodes in Don Quixote. They are set in a Mediterranean world where Spain and its Muslim neighbors clashed repeatedly while still remaining in close contact, with merchants, exiles, captives, soldiers, and renegades frequently crossing between the two sides. The plays provide revealing insights into Spain's complex perception of the world of Mediterranean Islam.

Despite their considerable literary and historical interest, these two plays have never before been translated into English. This edition presents them along with an introductory essay that places them in the context of Cervantes's drama, the early modern stage, and the political and cultural relations between Christianity and Islam in the early modern period.

Best known today as the author of Don Quixote—one of the most beloved and widely read novels in the Western tradition—Miguel de Cervantes Saavedra (1547-1616) was a poet and a playwright as well. After some early successes on the Madrid stage in the 1580s, his theatrical career was interrupted by other literary efforts. Yet, eager to prove himself as a playwright, shortly before his death he published a collection of his later plays before they were ever performed.

With their depiction of captives in North Africa and at the Ottoman court, two of these, "The Bagnios of Algiers" and "The Great Sultana," draw heavily on Cervantes's own experiences as a captive, and echo important episodes in Don Quixote. They are set in a Mediterranean world where Spain and its Muslim neighbors clashed repeatedly while still remaining in close contact, with merchants, exiles, captives, soldiers, and renegades frequently crossing between the two sides. The plays provide revealing insights into Spain's complex perception of the world of Mediterranean Islam.

Despite their considerable literary and historical interest, these two plays have never before been translated into English. This edition presents them along with an introductory essay that places them in the context of Cervantes's drama, the early modern stage, and the political and cultural relations between Christianity and Islam in the early modern period.

This book offers the first in-depth treatment in English language of Habermas’s long-awaited work on religion, Auch eine Geschichte der Philosophie, published in 2019. Charting the contingent origins and turning points of occidental thinking through to the current "postmetaphysical" stage, the two volumes provide striking insights into the intellectual streams and conflicts in which core components of modern self-understanding have been forged. The encounter of Greek metaphysics with biblical monotheism has led to a theology of history as salvation, expanding in bold arcs from Adam’s Fall to Christ and the Last Judgement. The reconstruction of key turns in the relationship between faith and knowledge ends, however, with locating the uniqueness of religion in "ritual" and defining reason as inherently secular.

The book exposes the sources and trajectories, analysed by Habermas with great erudition, to different assessments in biblical studies, theology, and philosophy of subjectivity. Apart from Paul and Augustine, key lines of continuity are identified in the Gospels, early patristic theology, Duns Scotus and Schleiermacher that retain the internal connection of faith to autonomous freedom.

This book offers the first in-depth treatment in English language of Habermas’s long-awaited work on religion, Auch eine Geschichte der Philosophie, published in 2019. Charting the contingent origins and turning points of occidental thinking through to the current "postmetaphysical" stage, the two volumes provide striking insights into the intellectual streams and conflicts in which core components of modern self-understanding have been forged. The encounter of Greek metaphysics with biblical monotheism has led to a theology of history as salvation, expanding in bold arcs from Adam’s Fall to Christ and the Last Judgement. The reconstruction of key turns in the relationship between faith and knowledge ends, however, with locating the uniqueness of religion in "ritual" and defining reason as inherently secular.

The book exposes the sources and trajectories, analysed by Habermas with great erudition, to different assessments in biblical studies, theology, and philosophy of subjectivity. Apart from Paul and Augustine, key lines of continuity are identified in the Gospels, early patristic theology, Duns Scotus and Schleiermacher that retain the internal connection of faith to autonomous freedom.

Asian industrial competition, from Japan, China but also India, attracted greater public attention in Europe during the inter-war period than ever before. Indian industrial employment became the subject not only of extensive official enquiries, intensified legislation, a growing number of academic studies and of more popular writings, but also of debates within and between European trade unions.

Was there more to medieval and Renaissance comedy than Chaucer and Shakespeare? Bien sûr. For a real taste of saucy early European humor, one must cross the Channel to France. There, in the fifteenth and early sixteenth centuries, the sophisticated met the scatological in popular performances presented by roving troupes in public squares that skewered sex, politics, and religion. For centuries, the scripts for these outrageous, anonymously written shows were available only in French editions gathered from scattered print and manuscript sources. Now prize-winning theater historian Jody Enders brings twelve of the funniest of these farces to contemporary English-speaking audiences in "The Farce of the Fart" and Other Ribaldries. Enders's translation captures the full richness of the colorful characters, irreverent humor, and over-the-top plotlines, all in a refreshingly uncensored American vernacular.

Those who have never heard the one about the Cobbler, the Monk, the Wife, and the Gatekeeper should prepare to be shocked and entertained. "The Farce of the Fart" and Other Ribaldries is populated by hilarious characters high and low. For medievalists, theater practitioners, and classic comedy lovers alike, Enders provides a wealth of information about the plays and their history. Helpful details abound for each play about plot, character development, sets, staging, costumes, and props. This performance-friendly collection offers in-depth guidance to actors, directors, dramaturges, teachers, and their students.

"The Farce of the Fart" and Other Ribaldries puts fifteenth-century French farce in its rightful place alongside Chaucer, Shakespeare, commedia dell'arte, and Molière—not to mention Monty Python. Vive la Farce!

Was there more to medieval and Renaissance comedy than Chaucer and Shakespeare? Bien sûr. For a real taste of saucy early European humor, one must cross the Channel to France. There, in the fifteenth and early sixteenth centuries, the sophisticated met the scatological in popular performances presented by roving troupes in public squares that skewered sex, politics, and religion. For centuries, the scripts for these outrageous, anonymously written shows were available only in French editions gathered from scattered print and manuscript sources. Now prize-winning theater historian Jody Enders brings twelve of the funniest of these farces to contemporary English-speaking audiences in "The Farce of the Fart" and Other Ribaldries. Enders's translation captures the full richness of the colorful characters, irreverent humor, and over-the-top plotlines, all in a refreshingly uncensored American vernacular.

Those who have never heard the one about the Cobbler, the Monk, the Wife, and the Gatekeeper should prepare to be shocked and entertained. "The Farce of the Fart" and Other Ribaldries is populated by hilarious characters high and low. For medievalists, theater practitioners, and classic comedy lovers alike, Enders provides a wealth of information about the plays and their history. Helpful details abound for each play about plot, character development, sets, staging, costumes, and props. This performance-friendly collection offers in-depth guidance to actors, directors, dramaturges, teachers, and their students.

"The Farce of the Fart" and Other Ribaldries puts fifteenth-century French farce in its rightful place alongside Chaucer, Shakespeare, commedia dell'arte, and Molière—not to mention Monty Python. Vive la Farce!

This volume offers the first book-length academic investigation of Florian Henckel von Donnersmarck’s Oscar-winning film The Lives of Others (2006). The aim of this edited collection is twofold. On the one hand, it offers new insight into one of the most successful German films of the past two decades, placing The Lives of Others within its wider historical, political, aesthetic and industrial context. On the other, it offers this group of scholars, which includes many of the leading international figures in the field, opportunity to make a series of interventions on the state of contemporary German film and German film studies.

"Perhaps it is no coincidence that the nineteenth century—the century when, it has been said, sexuality as such (and various taxonomized sexual identities) were invented—is the period when American short stories were invented, and when they were the queerest."—Christopher Looby, from the Introduction

A man in small-town America wears the clothing of his wife and sisters; satisfied at last that he has "a perfect suit of garments appropriate for my sex," he commits suicide, asking only that he be buried dressed as a woman. A country maid has a passionate summer relationship with an heiress, the memory of which sustains her for the next forty years. A girl is carried by a strong wind to a place where she discovers that everything is made of candy, including the "queer people," whom she licks and eats. If these are not the kinds of stories we expect to find in nineteenth-century American literature, it is perhaps because we have been looking in the wrong places.

The stories gathered here are written by a diverse assortment of writers—women and men, obscure and famous: Herman Melville, Willa Cather, and Louisa May Alcott, among others. Exploring the vagaries of gender identity, erotic desire, and affectional attachments that do not map easily onto present categories of sex and gender, they celebrate, mourn, and question the different modes of embodiment and forgotten styles of pleasure of nineteenth-century America.

"Perhaps it is no coincidence that the nineteenth century—the century when, it has been said, sexuality as such (and various taxonomized sexual identities) were invented—is the period when American short stories were invented, and when they were the queerest."—Christopher Looby, from the Introduction

A man in small-town America wears the clothing of his wife and sisters; satisfied at last that he has "a perfect suit of garments appropriate for my sex," he commits suicide, asking only that he be buried dressed as a woman. A country maid has a passionate summer relationship with an heiress, the memory of which sustains her for the next forty years. A girl is carried by a strong wind to a place where she discovers that everything is made of candy, including the "queer people," whom she licks and eats. If these are not the kinds of stories we expect to find in nineteenth-century American literature, it is perhaps because we have been looking in the wrong places.

The stories gathered here are written by a diverse assortment of writers—women and men, obscure and famous: Herman Melville, Willa Cather, and Louisa May Alcott, among others. Exploring the vagaries of gender identity, erotic desire, and affectional attachments that do not map easily onto present categories of sex and gender, they celebrate, mourn, and question the different modes of embodiment and forgotten styles of pleasure of nineteenth-century America.

"Stoddard was, next to Melville and Hawthorne, the most strikingly original voice in the mid-nineteenth-century American novel, a voice . . . that ought to gain a more sympathetic and perceptive hearing in our time than in her own."—from the Introduction

The centerpiece of this volume is The Morgesons (1862), one of the few outstanding feminist bildungsromanae of that century. Additional selections include arresting short stories and provocative journalistic essays/reviews, plus a number of letters and manuscript journals that have never before been published. The texts are fully edited and documented.

"Stoddard was, next to Melville and Hawthorne, the most strikingly original voice in the mid-nineteenth-century American novel, a voice . . . that ought to gain a more sympathetic and perceptive hearing in our time than in her own."—from the Introduction

The centerpiece of this volume is The Morgesons (1862), one of the few outstanding feminist bildungsromanae of that century. Additional selections include arresting short stories and provocative journalistic essays/reviews, plus a number of letters and manuscript journals that have never before been published. The texts are fully edited and documented.

This literary guide leads students with advanced knowledge of Russian as well as experienced scholars through the text of Nikolai Gogol’s absurdist masterpiece “The Nose.” Part I focuses on numerous instances of the writer’s wordplay, which is meant to surprise and delight the reader, but which often is lost in English translations. It traces Gogol’s descriptions of everyday life in St. Petersburg, familiar to the writer’s contemporaries and fellow citizens but hidden from the modern Western reader. Part II presents an overview of major critical interpretations of the story in Gogol scholarship from the time of its publication to the present, as well as its connections to the works of Shostakovich, Kafka, Dalí, and Kharms.

This literary guide leads students with advanced knowledge of Russian as well as experienced scholars through the text of Nikolai Gogol’s absurdist masterpiece “The Nose.” Part I focuses on numerous instances of the writer’s wordplay, which is meant to surprise and delight the reader, but which often is lost in English translations. It traces Gogol’s descriptions of everyday life in St. Petersburg, familiar to the writer’s contemporaries and fellow citizens but hidden from the modern Western reader. Part II presents an overview of major critical interpretations of the story in Gogol scholarship from the time of its publication to the present, as well as its connections to the works of Shostakovich, Kafka, Dalí, and Kharms.

Celebrated landscape architect Gilles Clément may be best known for his public parks in Paris, including the Parc André Citroën and the garden of the Musée du Quai Branly, but he describes himself as a gardener. To care for and cultivate a plot of land, a capable gardener must observe in order to act and work with, rather than against, the natural ecosystem of the garden. In this sense, he suggests, we should think of the entire planet as a garden, and ourselves as its keepers, responsible for the care of its complexity and diversity of life.

"The Planetary Garden" is an environmental manifesto that outlines Clément's interpretation of the laws that govern the natural world and the principles that should guide our stewardship of the global garden of Earth. These are among the tenets of a humanist ecology, which posits that the natural world and humankind cannot be understood as separate from one another. This philosophy forms a thread that is woven through the accompanying essays of this volume: "Life, Constantly Inventive: Reflections of a Humanist Ecologist" and "The Wisdom of the Gardener." Brought together and translated into English for the first time, these three texts make a powerful statement about the nature of the world and humanity's place within it.

Celebrated landscape architect Gilles Clément may be best known for his public parks in Paris, including the Parc André Citroën and the garden of the Musée du Quai Branly, but he describes himself as a gardener. To care for and cultivate a plot of land, a capable gardener must observe in order to act and work with, rather than against, the natural ecosystem of the garden. In this sense, he suggests, we should think of the entire planet as a garden, and ourselves as its keepers, responsible for the care of its complexity and diversity of life.

"The Planetary Garden" is an environmental manifesto that outlines Clément's interpretation of the laws that govern the natural world and the principles that should guide our stewardship of the global garden of Earth. These are among the tenets of a humanist ecology, which posits that the natural world and humankind cannot be understood as separate from one another. This philosophy forms a thread that is woven through the accompanying essays of this volume: "Life, Constantly Inventive: Reflections of a Humanist Ecologist" and "The Wisdom of the Gardener." Brought together and translated into English for the first time, these three texts make a powerful statement about the nature of the world and humanity's place within it.

The origins of the anonymous Late Latin Story of Apollonius, King of Tyre (Historia Apollonii regis Tyri), are disputed, with the narrative commonly being seen as a Christianised folktale of a sub-literary character. Scholars focus mainly on questions of editing the text, seeking its origins (Greek or Latin, pagan or Christian) and exploring its afterlife. This literary and philological commentary discusses aspects of language, style, characterisation, intertextuality, and narrative technique in the earliest existing version of the Story of Apollonius, recension A. It situates the Late Latin text in the context of both ancient prose fiction and pagan and Christian literature. The author offers new arguments in the ongoing debate about the alleged Greek background of the Latin text, and his analysis enables readers to assess the literary character of this unique narrative, which contains elements of “popular” culture (e.g. riddles) and displays thorough knowledge of the Greek and Latin classics. The Commentary views the Story of Apollonius as a crossroad in which the notions of pagan and Christian, Greek and Latin, popular and sophisticated meet and interact in a complex way, reflecting the cultural atmosphere of the era of its creation.

In this volume of collected papers, acknowledged authorities in Jewish Studies mark the milestones in the development of the Jewish religion from ancient times up to the present. They also take full account of the interactions between Judaism and its ancient and Christian environment.

The renowned Viennese scholar Günter Stemberger is honoured with this festschrift on the occasion of his 65th birthday.

This book employs cognitive linguistics to determine the foundational elements of the ancient Israelites’ concept of teaching as reflected in the text of the Hebrew Bible and Ben Sira. It analyzes four prominent lexemes that comprise a lexical set referring to the act of teaching: ירה-H, למד-D, ידע-H, and יסר-D. The study concludes that, in its most basic form, the concept of teaching in ancient Israel was that a teacher creates the conditions in which learning can occur.
The methodology employed in this project is built on a premise of cognitive studies, namely, that because teaching is a universal human activity, there is a universal concept of teaching: one person A recognizes that another person B lacks knowledge, belief, skills, and the like (or has incomplete or distorted knowledge, etc.), and person A attempts to bring about a changed state of knowledge, belief, or skill in person B. This universal concept provides the starting place for understanding the concept of teaching that Biblical Hebrew reflects, and it also forms the conceptual base against which the individual lexemes are profiled.
The study incorporates a micro-level analysis and a macro-level analysis. At the micro-level, each lexeme is examined with respect to its linguistic forms (the linguistic analysis) and the contexts in which the lexeme occurs (the conceptual analysis). The linguistic analysis considers the clausal constructions of each instantiation and determines what transitivity, ditransitivity, or intransitivity contributes to the meaning. Collocations of the lexeme, including prepositional phrases, adverbial adjuncts, and parallel verbs, are evaluated for their contribution to meaning. The conceptual analysis of each lexeme identifies the meaning potential of each word, as well as what aspect of the meaning potential each instantiation activates. The study then determines the lexeme’s prototypical meaning, which is profiled on the base of the universal concept of teaching. This step of profiling represents an important adaptation of the cognitive linguistics tool of profiling to meet the special requirements of working with ancient texts in that it profiles prototype meanings, not instantiations.
In the macro-analysis, the data of all four lexemes in the lexical set are synthesized. The relationships among the lexemes are assessed in order to identify the basic level lexeme and consider whether the lexemes form a folk taxonomy. Finally, the profiles of the four prototype meanings are collated and compared in order to describe the ancient Israelite concept of teaching.
The study finds that the basic level item of the lexical set is למד-D based on frequency of use and distribution. In its prototypical definition, למד-D means to intentionally put another person in a state in which s/he can acquire a skill or expertise through experience and practice. In contrast to this sustained kind of teaching, the prototypical meaning of ירה-H is situational in nature: a person of authority or expertise gives specific, situational instruction to someone who lacks knowledge about what to do. The lexemes יסר-D and ידע-H represent the most restricted and the most expansive lexemes, respectively: the prototypical meaning of יסר-D is to attempt to bring about changed behavior in another person through verbal or physical means, often to the point of causing pain; the prototypical meaning of ידע-H is that a person of authority causes another person to be in a state of knowing something from the divine realm or related to experiences with the divine realm. The study determines that while the four lexemes of the Biblical Hebrew lexical set “to teach” have significant semantic overlap, they cannot be construed in a folk taxonomy because the words are not related in a hierarchical way.

"Trivial Complaints" explores the historical relationship between privacy and domestic violence through an analysis of litigation and activism. The state has traditionally hesitated in responding to domestic violence, characterizing it as a "private" family matter. The discourse of privacy incorporates presumptions about race, class, and sexuality, and this volume examines the ramifications of such assumptions for victims and activists.

Kirsten S. Rambo begins with an analysis of courts' and activists' responses to domestic violence during the late nineteenth century and continues through to the late twentieth century, when the modern battered women's movement emerged on the heels of the battle to secure abortion rights. Rambo explores the seemingly contradictory yet often complementary ways in which the discourse of privacy has been shaped by both movements seeking justice for women. She further examines concepts of privacy as applied to same-sex relationships and domestic violence, and ultimately considers alternative models of privacy that are egalitarian and rooted in empowerment.

Die Beiträge des Bandes ziehen eine aktuelle Zwischenbilanz über die neuesten Entdeckungen und Befunde zu den römisch-germanischen Auseinandersetzungen in der frühen und mittleren Phase des augusteischen Prinzipats. Der zeitliche Rahmen erstreckt sich gleichwohl bis zum großen Germanien-Zug des Soldatenkaisers Maximinus von 235 n. Chr.

Im ersten Teil der Festschrift versuchen Schriftsteller wie Lothar Schöne, Friedrich Wilhelm Korff und Zsusanna Ghase „Annäherungen“ an Gert Ueding und liefern damit zugleich kritische Annäherungen an die Frage nach der Bedeutung der Rhetorik für den Schriftsteller unserer Tage. Der zweite Teil des Bandes „Von den schönen Künsten“ sammelt literatur- und kunstwissenschaftliche Arbeiten sowie Beispiele moderner Literaturkritik von Rolf Hochhuth, Manfred Beetz u.a. Abschluss und zugleich thematischer Schwerpunkt des Bandes sind Arbeiten zur Geschichte und Theorie der Rhetorik unter dem Titel „Im Reich der Rede“. Hier stehen aktuelle rhetorische Forschungsfragen wie die Bedeutung der Rhetorik für Heidegger (Josef Kopperschmidt und Peter L. Oesterreich), die rhetorische Gesellschaftsethik (Wolfgang Neuber und Stefan Nienhaus) und die Perspektiven einer historisch fundierten Rhetorikforschung (Joachim Knape) im Mittelpunkt, wobei immer wieder die antiken Rhetoriktheorien von Aristoteles, Cicero und Quintilian zum Fluchtpunkt der Überlegungen werden.

12 renommierte Historiker des In- und Auslandes greifen analysierend, strukturierend und bilanzierend die Frage nach Vorgeschichte und Geschichte des "Unternehmens Barbarossa" auf, des Überfalls des Deutschen Reichs auf die Sowjetunion am 22. Juni 1941. Die Beiträge sind Ergebnis einer wissenschaftlichen Tagung, die das Militärgeschichtliche Forschungsamt in Zusammenarbeit mit der Stadt Freiburg durchgeführt hat.

Band 8 schließt die Edition der mathematischen Schriften aus Leibniz’ außerordentlich produktiven Jahren in Paris ab. Er umfasst 77 zwischen 1670 und 1676 niedergeschriebene Texte; etwa zwei Drittel von diesen werden hier erstmalig gedruckt. Der Band enthält zum einen Nachträge zu den bisherigen sieben Bänden, welche sich dementsprechend mit Fragen der Geometrie, Zahlentheorie, Algebra und Infinitesimalmathematik sowie mit Differenzen, Folgen und Reihen befassen. Zum anderen präsentiert der Band Texte zu weiteren, bisher nicht behandelten Gebieten. In diesen Varia mathematica erörtert Leibniz beispielsweise Fragen der Kombinatorik, beschäftigt sich mit zwei grundlegenden Problemen der Wahrscheinlichkeitstheorie, führt Rechnungen im Sexagesimalsystem durch, setzt sich mit der Geschichte der Mathematik und ihrer Methoden auseinander, entwirft mathematische Instrumente (insbesondere den Constructor, einen Apparat zur Lösung algebraischer Gleichungen) oder befasst sich mit der Gleichungslösung mit Hilfe von Logarithmen. Hervorhebenswert sind nicht zuletzt auch Leibniz’ Exzerpte aus Schriften von Blaise Pascal oder René Descartes – etwa die Cartesii cogitationes privatae –, die teilweise heute deren einzige Überlieferung darstellen.

When the socialist politician Salvador Allende dramatically won Chile’s presidential election in 1970, a powerful cultural movement accompanied him to power. Folk singers emerged at the forefront, proving that music could help forge the birth of a new society. As the CIA actively funded opposition media against Allende during his campaign, the New Chilean Song Movement rose to prominence, viscerally persuading voters with its music. Víctor Jara, a central protagonist at the time, became an icon in Chile, Latin America, and beyond for his revolutionary lyrics and life. Inti-Illimani, Quilapayún, and other musicians contributed by singing before audiences of workers outside factories or campesinos in Chile’s rural countryside.

A short cultural history, “Venceremos“ charts the development of the movement from the years before Allende’s victorious campaign to the brutal U.S.-backed military coup on September 11, 1973, that overthrew his presidency and imposed the dictatorship of General Augusto Pinochet. Featuring interviews from key figures and lyrical analysis, “Venceremos“ gives insight into how the New Chilean Song Movement’s revolutionary anthems came to be.

From the early folkloric documentation of Violeta Parra in Chile’s countryside to “Venceremos,“ the triumphant anthem of Allende’s Popular Unity Coalition, the music of Chile’s Nueva Canción was shaped by the larger history occurring all around it. Within the songs, all the hopes, dreams and apprehensions of the nation were reflected. At the same time, as its influence grew, the cultural movement claimed its own principal space as catalyst of not only Chile’s musical but its political future as well. So dangerous were its creations that the Pinochet dictatorship censored and attempted to destroy them. Most tragically, Víctor Jara’s life was taken in the bloody repression that immediately followed the coup.

Herder und Nietzsche werden bis heute oft nicht als ernstzunehmende Philosophen wahrgenommen. Ihr bewusst nicht-systematisches Denken lässt sie vorgeblich als bloße Schriftsteller, Dichter, Prediger, Moralisten erscheinen und von ihnen keinen maßgeblichen Beitrag zur philosophischen Forschung erwarten. Inzwischen hat sich das Selbstverständnis des Philosophierens geändert, und zu dieser Änderung haben sie, wie diese Arbeit zeigt, maßgeblich beigetragen. Sie haben die Philosophie selbst aufgrund ihrer natürlichen, moralischen und religiösen Bindungen skeptisch in Frage gestellt: Sie beschreiben den Menschen von Grund auf neu vom natürlichen Ursprung seiner Sprache her, so dass sein Denken nicht auf eine rein geistige Operation reduziert werden kann. Wo Herder noch von religiösem Vertrauen getragen ist, bezieht Nietzsche in seine Genealogisierung auch das genealogisierende Subjekt mit ein. Beide, Herder und Nietzsche, verstehen die Wahrheit pragmatisch. Pragmatisch ist auch ihre Betrachtung der Historie, die dem Leben dienen soll. Wie sie das kann, hängt von der Reflexion darüber ab, wie der Mensch, die Kultur, die Geschichte und die Gesellschaft bestimmt werden, um Orientierung geben zu können. Herder und Nietzsche machen misstrauisch gegen Ideologien und Prophezeiungen. Will Herder nach den aufklärerischen rationalistischen Verunsicherungen wieder Mut zum christlichen Glauben machen, so kann in der Dialektik der Aufklärung nach Nietzsche das Individuum letztlich Sicherheit nur aus sich selbst gewinnen.

Nach der sowjetischen Besetzung der Nordbukowina wurden Angehörige der deutschen Minderheit 1940 ins Deutsche Reich umgesiedelt. Mit ihnen gelangten aber, was bisher in der Forschung unterbelichtet geblieben ist, auch etwa 8.000 Rumänen, 4.000 Ukrainer und andere Personengruppen in Auffanglager der "Volksdeutschen Mittelstelle". Über deren Repatriierung wurde lange mit den rumänischen Behörden verhandelt. Die rumänischen Behörden wollten aber lediglich die "Blutsrumänen" zurückkehren lassen und waren nur durch Geldzahlungen zu Zugeständnissen bereit. Auch die nicht bedrohten Deutschen aus der Südbukowina wurden im Herbst 1940 umgesiedelt, weil die Nationalsozialisten deutsche Siedlungsschwerpunkte an den Außengrenzen des Deutschen Reiches errichten wollten. Von den insgesamt 95.770 Umsiedlern aus der Bukowina kamen viele aus ethnisch gemischten Familien. Da diese nicht in Himmlers Plan passten, verblieben viele bis 1945 in den Lagern. Diejenigen, die angesiedelt wurden, sahen, wie ihretwegen zehntausende Polen vertrieben wurden. Nach 1945 verhinderten nicht zuletzt Vertreter der Landsmannschaft der Buchenlanddeutschen lange die Aufarbeitung aller Aspekte dieser Heim-ins-Reich-Umsiedlungen.

In Michelangelos Werk, seinem Künstlermythos und seiner Nachfolge ist Gewalt omnipräsent: als Bildthema wie als Erzählmotiv zur Veranschaulichung von Kreations- und Rezeptionsprozessen. Ausgehend von der Semantik des Begriffs "Violenza" im Sprachgebrauch des 16. Jahrhunderts, legt diese Arbeit Gewalt als zentrale Kategorie des michelangelesken Kunstdiskurses frei, die es ermöglichte, Aspekte wie Kraft, Zerstörung und kalkulierten Regelverstoß konzeptuell fassbar zu machen.
Anhand zahlreicher Werk- und Textanalysen wird die Gewaltaffinität von Michelangelos sprichwörtlicher "Terribilità" ebenso beleuchtet wie die kunsttheoretischen Vorstellungen von gewaltsamer künstlerischer "Agency" im Umfeld des legendären Ausnahmekünstlers.

Mehrere hunderttausend Männer und Frauen erlebten die unmittelbare Nachkriegszeit über Monate oder Jahre hinweg in Internierungslagern. Die Internierten selbst, ihre Erfahrungen und Strategien, fanden aber bislang nur wenig Beachtung. Ihr Umgang mit der nationalsozialistischen Vergangenheit, ihr Alltag im Lager sowie ihre Reintegration in die junge Bundesrepublik werden hier deshalb erstmals systematisch analysiert. Kerstin Schulte untersucht, welche Rolle dabei Vorstellungen von „Volksgemeinschaft" spielten und fragt, inwiefern sie zu einem entscheidenden Teil erst danach, in den Internierungslagern, geprägt wurden und sich damit nicht allein aus den Erfahrungen der Jahre 1933 bis 1945 ableiteten. Sie zeigt, dass es neben dem eigenen Erleben des Nationalsozialismus gerade die gemeinsamen Lagererfahrungen waren, welche die öffentlichen Äußerungen vieler Deutscher zur jüngsten Vergangenheit in den folgenden Jahren bestimmten. Erst in den Lagern waren jene Narrative des Redens wie Beschweigens erdacht, kommuniziert und intergenerationell ausgehandelt worden, auf die sich dann der Konsens der Täter in der jungen Bundesrepublik stützte.

In der Politiktheorie zur Zeit des Dreißigjährigen Krieges dominierte ein negatives Friedensverständnis. Krieg prägte die prominenten Werke wie etwa Hugo Grotius‘ De iure belli ac pacis. Dass es aber auch Schriften gab, die den Frieden aktiv fokussierten, wie z.B. Nicolaus Schaffshausens De pace, ist der Forschung bislang entgangen. Hier setzt die Studie an und fragt danach, welche positiven Friedensvorstellungen und -konzepte damals existierten.

Auf „angemaßte Heiligkeit“ und Mordversuche lautete die Anklage in einem Inquisitionsprozess, der 1859 bis 1862 skandalöse Zustände im römischen Frauenkloster Sant Ambrogio ans Licht brachte. Mögliche Tatmotive waren Machtkämpfe, Eifersucht und die Vertuschung sexueller Beziehungen. Historiker, Theologen, Religionswissenschaftler und ein Psychiater ordnen den Fall in seine Zusammenhänge ein. Sie liefern einen Überblick über Heiligkeit in Religion und Kirche, zeichnen historische Unterscheidungen von „falscher“ und „angemaßter“ Heiligkeit nach und nehmen das 19. Jahrhundert als Zeitalter des Spiritismus und der Privatoffenbarungen in den Blick. Dabei geht es nicht zuletzt um die Verschränkung von Heiligkeit, Macht und Geschlechterrollen – und damit um ein dringendes Desiderat der Forschung. Beiträge von: Arnold Angenendt, Claus Arnold, Joachim Demling, Klaus Große Kracht, Stefanie Knauß, Norbert Lüdecke, Elke Pahud de Mortanges, Wolfgang Reinhard, Monique Scheer, Bernhard Schneider, Wolfgang Speyer, Klaus Unterburger, Otto Weiß, Hubert Wolf, Gabriella Zarri.

Die Schwulenbewegung in der DDR der 1970er und 1980er Jahre war in Ursprung und Entwicklung immer ostdeutsch und deutsch-deutsch zugleich. Teresa Tammer beschreibt die Bedeutung der Teilung Deutschlands insbesondere für den Schwulenaktivismus in der DDR, aber auch in West-Berlin und der Bundesrepublik seit Anfang der 1970er Jahre; sie analysiert eingehend die Selbstbehauptungsstrategien der Ostdeutschen, zu denen Selbstdarstellungen, Aneignungen, Positionierungen und Forderungen gegenüber unterschiedlichen Adressaten gehörten. Zudem untersucht sie die Netzwerke und Transfers zwischen ost- und westdeutschen Schwulenaktivisten. Die Akteure in der DDR mussten stets balancieren zwischen Anpassung und Auflehnung sowie zwischen verschiedenen Zugehörigkeiten, etwa zur DDR und einer transnationalen Bewegung oder zwischen Staat und Kirche. Teresa Tammer erzählt eine multiperspektivische Geschichte der DDR-Schwulenbewegung, die eingebettet ist in die deutsch-deutsche Geschichte, aber auch in transnationale und globale Prozesse, und die über den Mauerfall hinausreicht.

Die Schwulenbewegung in der DDR der 1970er und 1980er Jahre war in Ursprung und Entwicklung immer ostdeutsch und deutsch-deutsch zugleich. Teresa Tammer beschreibt die Bedeutung der Teilung Deutschlands insbesondere für den Schwulenaktivismus in der DDR, aber auch in West-Berlin und der Bundesrepublik seit Anfang der 1970er Jahre; sie analysiert eingehend die Selbstbehauptungsstrategien der Ostdeutschen, zu denen Selbstdarstellungen, Aneignungen, Positionierungen und Forderungen gegenüber unterschiedlichen Adressaten gehörten. Zudem untersucht sie die Netzwerke und Transfers zwischen ost- und westdeutschen Schwulenaktivisten. Die Akteure in der DDR mussten stets balancieren zwischen Anpassung und Auflehnung sowie zwischen verschiedenen Zugehörigkeiten, etwa zur DDR und einer transnationalen Bewegung oder zwischen Staat und Kirche. Teresa Tammer erzählt eine multiperspektivische Geschichte der DDR-Schwulenbewegung, die eingebettet ist in die deutsch-deutsche Geschichte, aber auch in transnationale und globale Prozesse, und die über den Mauerfall hinausreicht.

"Volk" war einer der meistverwendeten Begriffe in der öffentlichen Sprache während des Umbruchs vom Kaiserreich zur Weimarer Republik. Doch welche Ideen verbanden die Sprecher der politischen Milieus von der Sozialdemokratie bis hin zum Nationalliberalismus mit ihm? "Volk" konnte entweder als Gemeinschaft gleichberechtigter Staatsbürger ("demos"), als Abstammungsgemeinschaft ("ethnos") oder als minderprivilegierte Schicht ("plebs") verstanden werden. Zudem ließ sich "Volk" als pluralistisches oder holistisches Gebilde denken.
Die Sprache von "Volk", "Nation", "Einheit" und "Gemeinschaft" gibt wichtige Aufschlüsse darüber, welche Staats- und Gesellschaftskonzepte im diesbezüglich bislang nur wenig erforschten Spektrum der politischen Mitte vorherrschten. Jörn Retterath zeigt, dass es den der Republik nahestehenden Kräften nach der Novemberrevolution 1918 letztlich nicht gelang, eine der pluralistischen Demokratie angemessene Sprache zu etablieren. Stattdessen gewann das Denken in holistischen Kategorien an Einfluss. Den Nationalsozialisten wurde es so erleichtert, sich zunächst vieldeutiger Begriffe wie "Volkswille" und "Volksgemeinschaft" zu bemächtigen.

This book is a radical reinterpretation of the process that led to Mexican independence in 1821—one that emphasizes Mexico's continuity with Spanish political culture. During its final decades under Spanish rule, New Spain was the most populous, richest, and most developed part of the worldwide Spanish Monarchy, and most novohispanos (people of New Spain) believed that their religious, social, economic, and political ties to the Monarchy made union preferable to separation. Neither the American nor the French Revolution convinced the novohispanos to sever ties with the Spanish Monarchy; nor did the Hidalgo Revolt of September 1810 and subsequent insurgencies cause Mexican independence.

It was Napoleon's invasion of Spain in 1808 that led to the Hispanic Constitution of 1812. When the government in Spain rejected those new constituted arrangements, Mexico declared independence. The Mexican Constitution of 1824 affirms both the new state's independence and its continuance of Spanish political culture.

This is the history of the most significant translator, publisher, and distributor of left-wing literature in the United States. Based in Chicago and still publishing, Charles H. Kerr & Company began in 1886 as a publisher of Unitarian tracts. The company's focus changed after its founder, the son of abolitionist activists, became a socialist at the turn of the century.

Tracing Kerr's political development and commitment to radical social change, "We Called Each Other Comrade" also tells the story of the difficulties of exercising the First Amendment in an often hostile business and political climate. A fascinating exploration in left-wing culture, this revealing chronicle of Charles H. Kerr and his revolutionary publishing company looks at the remarkable list of books, periodicals, and pamphlets that the firm produced and traces the strands of a rich tradition of dissent in America.

The three essays collected in this book offer a succinct introduction to Agamben's recent work through an investigation of Foucault's notion of the apparatus, a meditation on the intimate link of philosophy to friendship, and a reflection on contemporariness, or the singular relation one may have to one's own time.

"Apparatus" (dispositif in French) is at once a most ubiquitous and nebulous concept in Foucault's later thought. In a text bearing the same name ("What is a dispositif?") Deleuze managed to contribute its mystification, but Agamben's leading essay illuminates the notion: "I will call an apparatus," he writes, "literally anything that has in some way the capacity to capture, orient, determine, intercept, model, control, or secure the gestures, behaviors, opinions, or discourses of living beings." Seen from this perspective, Agamben's work, like Foucault's, may be described as the identification and investigation of apparatuses, together with incessant attempts to find new ways to dismantle them.

Though philosophy contains the notion of philos, or friend, in its very name, philosophers tend to be very skeptical about friendship. In his second essay, Agamben tries to dispel this skepticism by showing that at the heart of friendship and philosophy, but also at the core of politics, lies the same experience: the shared sensation of being.

Guided by the question, "What does it mean to be contemporary?" Agamben begins the third essay with a reading of Nietzsche's philosophy and Mandelstam's poetry, proceeding from these to an exploration of such diverse fields as fashion, neurophysiology, messianism and astrophysics.

The three essays collected in this book offer a succinct introduction to Agamben's recent work through an investigation of Foucault's notion of the apparatus, a meditation on the intimate link of philosophy to friendship, and a reflection on contemporariness, or the singular relation one may have to one's own time.

"Apparatus" (dispositif in French) is at once a most ubiquitous and nebulous concept in Foucault's later thought. In a text bearing the same name ("What is a dispositif?") Deleuze managed to contribute its mystification, but Agamben's leading essay illuminates the notion: "I will call an apparatus," he writes, "literally anything that has in some way the capacity to capture, orient, determine, intercept, model, control, or secure the gestures, behaviors, opinions, or discourses of living beings." Seen from this perspective, Agamben's work, like Foucault's, may be described as the identification and investigation of apparatuses, together with incessant attempts to find new ways to dismantle them.

Though philosophy contains the notion of philos, or friend, in its very name, philosophers tend to be very skeptical about friendship. In his second essay, Agamben tries to dispel this skepticism by showing that at the heart of friendship and philosophy, but also at the core of politics, lies the same experience: the shared sensation of being.

Guided by the question, "What does it mean to be contemporary?" Agamben begins the third essay with a reading of Nietzsche's philosophy and Mandelstam's poetry, proceeding from these to an exploration of such diverse fields as fashion, neurophysiology, messianism and astrophysics.

In the texts of Genesis 18 and 32, God appears to a patriarch in person and is referred to by the narrator as a man, both times by the Hebrew word īsh. In both texts, God as īsh is described in graphically human terms. This type of divine appearance is identified here as the "īsh theophany". The phenomenon of God appearing in concrete human form is first distinguished from several other types of anthropomorphism, such as divine appearance in dreams. The īsh theophany is viewed in relation to appearances of angels and other divine beings in the Bible, and in relation to anthropomorphic appearances of deities in Near Eastern literature. The īsh theophany has implications for our understanding of Israelite concepts of divine-human contact and communication, and for the relationship to Ugaritic literature in particular. The book also includes discussion of philosophical approaches to anthropomorphism. The development of philosophical opposition to anthropomorphism can be traced from Greek philosophy and early Jewish and Christian writings through Avicenna, Averroes, Maimonides and Aquinas, and into the work of later philosophers such as Hume and Kant. However, the work of others can be applied fruitfully to the problem of divine anthropomorphism, such as Wittgenstein's language games.

During a moment of exponential growth and change in the fields of biblical and ancient Near Eastern studies, it is an opportune time to take stock of the state wisdom and wisdom literature with twenty-three essays honoring the consummate Weisheitslehrer, Professor Choon Leong Seow, Vanderbilt, Buffington, Cupples Chair in Divinity and Distinguished Professor of Hebrew Bible at Vanderbilt University.

This Festschrift is tightly focused around wisdom themes, and all of the essays are written by senior scholars in the field. They represent not only the great diversity of approaches in the field of wisdom and wisdom literature, but also the remarkable range of interests and methods that have characterized Professor Seow's own work throughout the decades, including the theology of the wisdom literature, the social world of Ecclesiastes, the history of consequences of the book of Job, the poetry of the Psalms, and Northwest Semitic Inscriptions, just to name a few.

Malcolm X, describing his childhood experience of “when the welfare people came” and introduced him to the US child protection system, called it “legal, modern slavery—however kindly intentioned.” That shocking characterization obscures some of the complexities of the state response to childhood poverty, but it reflects sentiments that are common among communities of color, where child welfare investigations are most concentrated. A radical assessment of institutional racism in the child welfare system is needed now more than ever.

In this sweeping look at the history and politics of the US child welfare system, “When the Welfare People Come” exposes the system—from the “orphan trains” and Indian boarding schools to current practices in child protective investigations, foster care, and mandated services—arguing that it constitutes a mechanism of control exerted over poor and working-class parents and children. Don Lash reveals the system’s role in the regulation of family life under capitalism and details the deep and continuing consequences of what happens “when the welfare people come.” Including first-person vignettes of parents, children, and workers in the US child protection system, Lash also offers practical and cogent ideas for its improvement and transformation.

Der größte Teil bislang vorgenommener Untersuchungen zum Maskulinum víkingr und Femininum víking widmete sich etymologischen und semantischen Fragestellungen. Mit ihrer Überlieferung und Verwendung in den mittelalterlichen skandinavischen Prosatexten jedoch hat sich die Forschung bislang nur bedingt befasst. Mit diesem Buch liegt ein erster umfassender Beitrag zu ihrer Rezeption in der mittelalterlichen altnordischen Literatur vor. Im Fokus steht hierbei die Analyse der innerhalb der Gattung der Konungasögur zu verzeichnenden Belege. Darüber hinaus wurden aber auch die wikingerzeitlichen Quellen, Runeninschriften und skaldische Dichtung, in die Untersuchung miteinbezogen. So konnten auch Gemeinsamkeiten und Unterschiede im mittelalterlichen und wikingerzeitlichen Gebrauch des Maskulinums sowie des Femininums herausgestellt werden.

Seit über 30 Jahren ist das Internationale Wittgenstein Symposium in Kirchberg am Wechsel (Österreich), veranstaltet von der Österreichischen Ludwig Wittgenstein Gesellschaft (ÖLWG), eine fixe Größe in der Welt der Philosophie. Mit dieser Festschrift zum 30. Wittgenstein Symposium (2007) werden Einblicke in die Geschichte der Tagungen gegeben. Das Buch ist ein bunter Strauß von Beiträgen, von akademisch-philosophischen ebenso wie von historisch-anekdotenhaften. Es gibt Lob, aber es gibt auch kritische Stimmen zur Geschichte der Gesellschaft und der Symposien. Die Leser finden hier "Wortspenden" weltweit bekannter Philosophen und lokaler Größen, junger Studenten und etablierter Kollegen. Diese Collage versucht mittels Texten und Fotos die Bandbreite der Kirchberger Symposien wiederzuspiegeln.

Private James Herbert (Herb) Gibson was 26 years old when he volunteered for service in the Canadian Expeditionary Force in the First World War. Born near Perth, Ontario and descended from Scottish settlers, Gibson enlisted against his father's wishes because he viewed the war as justified and felt he needed to do his part. "Without fear and with a manly heart" collects his personal letters and diaries as well as those sent to him by family and friends. They reveal his beliefs, hopes, realizations, and tragedies through an account of his contribution to the war.


The letters trace Gibson's wartime service from 1916 to 1919 from his enlistment and training with the 130th (Lanark and Renfrew) Battalion to his service on the Western Front with the 75th Battalion. Gibson was wounded twice, first near Vimy during the Gas Raid of March 1917 and again more seriously during a night patrol in July 1918 which ended his war. He also had to deal with tragedy on the home front from afar. Gibson's religious beliefs significantly influenced and sustained him through his darkest hours. He felt himself a gentle man caught up "on an errand the full consequences of which we did not realize."

The show that made the ordinary extraordinary.

22 years on from the show's divisive final episode, Seinfeld remains Master of it's Domain thanks to it's sharp dialogue, unforgettable characters and dedication to unpacking society's smallest details.

Not since William Shakespeare has popular culture had such an impact on the English language, and collected here is the show's best advice, quotes, facts and yada, yada, yada. It's the complete guide to the world as told by Jerry Seinfeld and Larry David.

"You know you could let the house go. You could let yourself go. A good-looking blind woman doesn't even know you're not good enough for her." George on why he'd prefer to date a blind woman over a deaf woman. From QuoteCatalog.com - Seinfeld, Season 7, The Wink

"Lawrence Tierney scared the living crap out of all of us" Jason Alexander (George) on why Elaine's father only appears in one episode. From ranker.com - Dramatic Stories From Behind The Scenes Of "Seinfeld".

#1nspiring delivers clarity and ease of use and methods on how to move from purpose to profit. It offers a step-by-step approach beginning from the moment when an idea for a business is formulated to those who want to improve their business that is already up and running. In the start-up age and the era of the Internet of things, new methods to grow and improve businesses are available and required. #1nspiring offers these with tools and maps entrepreneurs can use to get going, determine where they should focus, and move from purpose to profit. Whether you are a self-employed professional or a small business owner, #1nspiring is invaluable for everyone who aspires to start, build and grow a business.

A firsthand account of systemic anti-Black racism in Canadian schools

The prevalence of anti-Black racism and its many faces, from racial profiling to police brutality, in North America is indisputable. How do we stop racist ideas and violence if the very foundation of our society is built upon white supremacy? How do we end systemic racism if the majority do not experience it or question its existence? Do our schools instill children with the ideals of equality and tolerance, or do they reinforce differences and teach children of colour that they don’t belong?

#BlackInSchool is Habiba Cooper Diallo’s high school journal, in which she documents, processes, and resists the systemic racism, microaggressions, stereotypes, and outright racism she experienced in Canada’s education system.

Powerful and eye-opening, Cooper Diallo illustrates how our schools reinforce rather than erode racism: the handcuffing and frisking of students of colour by police at school, one-dimensional, tokenistic curricula of Black people, and the constant barrage of overt racism from students and staff alike. She shows how systemic racism works, how it alienates and seeks to destroys a child’s sense of self. She shows how our institutions work to erase the lived experiences of Black youth and tries to erase Black youth themselves.

Cooper Diallo’s words will resonate with some, but should shock, appall, and animate a great many more into action towards a society that is truly equitable for all.

A firsthand account of systemic anti-Black racism in Canadian schools

The prevalence of anti-Black racism and its many faces, from racial profiling to police brutality, in North America is indisputable. How do we stop racist ideas and violence if the very foundation of our society is built upon white supremacy? How do we end systemic racism if the majority do not experience it or question its existence? Do our schools instill children with the ideals of equality and tolerance, or do they reinforce differences and teach children of colour that they don’t belong?

#BlackInSchool is Habiba Cooper Diallo’s high school journal, in which she documents, processes, and resists the systemic racism, microaggressions, stereotypes, and outright racism she experienced in Canada’s education system.

Powerful and eye-opening, Cooper Diallo illustrates how our schools reinforce rather than erode racism: the handcuffing and frisking of students of colour by police at school, one-dimensional, tokenistic curricula of Black people, and the constant barrage of overt racism from students and staff alike. She shows how systemic racism works, how it alienates and seeks to destroys a child’s sense of self. She shows how our institutions work to erase the lived experiences of Black youth and tries to erase Black youth themselves.

Cooper Diallo’s words will resonate with some, but should shock, appall, and animate a great many more into action towards a society that is truly equitable for all.

A new idea, opportunity, collaboration, or creative expression could be the key that unlocks an artist’s future. Ashley Kate believes that the thing an artist is currently afraid of might become their happy place and become pretty important to their future, so it should be explored. Throughout #BYOP, artists will explore these new lanes with Ashley Kate. They’ll explore the twists and turns of creating their own content, creating and collaborating with others, and most importantly how to Be Your Own Producer. Within #BYOP, artists learn how to be their own producer of:

Written by Broadway actress and award-winning indie film and music producer Ashley Kate Adams, #BYOP: Grief and Productivity for the Artist guides artists through loss, creative transformation, and healing.

In her second book, Adams shares that through grief, artists might find themselves more awake and creating more authentically than ever before. In this memoir-fueled, how-to guide filled with personal stories of loss and transformation, both in the entertainment industry and in her own life, she seeks to assist creatives through the most challenging times of their lives by focusing on the duality of creativity.

Through interviews, poems, and lyrics, she also celebrates the productivity of artistry when people dare to create through their sorrow and pain. Adams believes that grief allows the opportunity for true realignment and gives artists the understanding to live more boldly than ever before.

Our government is being strangled by partisan politics, youth employment is at a 60-year low, and student loan debt has surpassed $1 trillion—and yet young Americans are starting businesses in record numbers, all over the United States. If we want Millennials (and future generations) to survive and thrive in the new economy, then we need to funnel this entrepreneurial energy into something positive, or risk turning the Millennial generation into a lost generation. The solutions in this book represent the beginning of an important conversation about how to support and foster the real leaders of tomorrow.

From policy ideas and educational programs, to private sector solutions and philanthropic activities, #FixYoungAmerica provides best practices and tangible solutions for solving the epidemic of youth unemployment—straight from the individuals and organizations that are already in the trenches, working to rebuild an entrepreneurial America right now.

Social justice and human rights movements are entering a new phase. Social media, artificial intelligence, and digital forensics are reshaping advocacy and compliance. Technicians, lawmakers, and advocates, sometimes in collaboration with the private sector, have increasingly gravitated toward the possibilities and dangers inherent in the nonhuman. #HumanRights examines how new technologies interact with older models of rights claiming and communication, influencing and reshaping the modern-day pursuit of justice.

Ronald Niezen argues that the impacts of information technologies on human rights are not found through an exclusive focus on sophisticated, expert-driven forms of data management but in considering how these technologies are interacting with other, "traditional" forms of media to produce new avenues of expression, public sympathy, redress of grievances, and sources of the self. Niezen considers various ways that the pursuit of justice is happening via new technologies, including crowdsourcing, social media–facilitated mobilizations (and enclosures), WhatsApp activist networks, and the selective attention of Google's search engine algorithm. He uncovers how emerging technologies of data management and social media influence the ways that human rights claimants and their allies pursue justice, and the "new victimology" that prioritizes and represents strategic lives and types of violence over others. #HumanRights paints a striking and important panoramic picture of the contest between authoritarianism and the new tools by which people attempt to leverage human rights and bring the powerful to account.

Social justice and human rights movements are entering a new phase. Social media, artificial intelligence, and digital forensics are reshaping advocacy and compliance. Technicians, lawmakers, and advocates, sometimes in collaboration with the private sector, have increasingly gravitated toward the possibilities and dangers inherent in the nonhuman. #HumanRights examines how new technologies interact with older models of rights claiming and communication, influencing and reshaping the modern-day pursuit of justice.

Ronald Niezen argues that the impacts of information technologies on human rights are not found through an exclusive focus on sophisticated, expert-driven forms of data management but in considering how these technologies are interacting with other, "traditional" forms of media to produce new avenues of expression, public sympathy, redress of grievances, and sources of the self. Niezen considers various ways that the pursuit of justice is happening via new technologies, including crowdsourcing, social media–facilitated mobilizations (and enclosures), WhatsApp activist networks, and the selective attention of Google's search engine algorithm. He uncovers how emerging technologies of data management and social media influence the ways that human rights claimants and their allies pursue justice, and the "new victimology" that prioritizes and represents strategic lives and types of violence over others. #HumanRights paints a striking and important panoramic picture of the contest between authoritarianism and the new tools by which people attempt to leverage human rights and bring the powerful to account.

#iamdone is a new frontier of ambitious, awakened creators, innovators and movement-makers.

It allows readers to join the movement-makers who are done with:

They are done recycling through the same lessons over and over. Done dancing on the fringes of their big meaningful work. Done not being the full expression of THEMSELVES and their MASTERY.

They. Are. Done. Are you?

Idle No More bewildered many Canadians. Launched by four women in Saskatchewan in reaction to a federal omnibus budget bill, the protest became the most powerful demonstration of Aboriginal identity in Canadian history. Thousands of Aboriginal people and their supporters took to the streets, shopping malls, and other venues, drumming, dancing, and singing in a collective voice.



It was a protest against generations of injustice, a rallying cry for cultural survival, and a reassertion of Aboriginal identity.



Idle No More lasted for almost a year, and then the rallies dissipated. Many observers described it as a spent force. It was anything but. Idle No More was the most profound declaration of Indigenous identity and confidence in Canadian history, sparked by Aboriginal women and their supporters, sustained by young Indigenous peoples, filled with pride and determination. When the drums slowed, a new and different Canada was left in its wake. Partially stunned by the peaceful celebrations, but perplexed by a movement that seemed to have no centre and no leaders, most Canadians missed the point.



Through Idle No More Aboriginal people have declared that they are a vital and necessary part of Canada's future. The spirit of the drumming, singing, and dancing lives on in empowered and confident young Aboriginal people who will shape the future of this country for decades to come.

The protests following Iran's fraudulent 2009 Presidential election took the world by storm. As the Green Revolution gained protestors in the Iranian streets, #iranelection became the first long-trending international hashtag. Texts, images, videos, audio recordings, and links connected protestors on the ground and netizens online, all simultaneously transmitting and living a shared international experience.

#iranelection follows the protest movement, on the ground and online, to investigate how emerging social media platforms developed international solidarity. The 2009 protests in Iran were the first revolts to be catapulted onto the global stage by social media, just as the 1979 Iranian Revolution was agitated by cassette tapes. And as the world turned to social media platforms to understand the events on the ground, social media platforms also adapted and developed to accommodate this global activism. Provocative and eye-opening, #iranelection reveals the new online ecology of social protest and offers a prehistory, of sorts, of the uses of hashtags and trending topics, selfies and avatar activism, and citizen journalism and YouTube mashups.

Start on your path to success and the life you want to lead now--and don't look back.

Are you ready to take charge of your own life, but not exactly sure how to start? Mari Tautimes has created a 7 Simple Steps plan to get you there! You will find yourself motivated to take action immediately, using Mari's empowering techniques to transform your life and propel yourself into taking action in ways you have never been able to before. Whatever your situation or starting point, Mari's unique and inspiring methods show you how to overcome the toughest challenges you may be facing, form a clear view of what you want from life, and get you ready to live on a higher level!