Re-Naissance
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View Rights PortalDiese Seiten gehören zu Kafkas ausführlichsten und schmerzlichsten autobiographischen Dokumenten. Als literarisches Werk wurde es berühmt als die selbsterzählte Leidensgeschichte eines Franz K.
George Chapman is known today as a translator of Homer and as the author of dark tragedies such as Bussy D'Ambois. An Humorous Day's Mirth, written in 1597, was one of the most popular plays of the Elizabethan era. Not only was Chapman's play the Rose Theatre's greatest box-office success of that year, but it also presented an entirely new type of comedy, one that has profoundly influenced comic writing up to the present day. This play is the English theatre's first 'comedy of humours', in which the attitudes, behaviour, and social pretensions of contemporary men and women are satirised. Charles Edelman's is the first fully annotated, modern spelling edition of this long-neglected play. In his extensive introduction and commentary, Edelman discusses the intellectual, philosophical and theatrical background to Chapman's comedy, and shows that An Humorous Day's Mirth would delight the readers and audiences of today as much as it did those in 1597. ;
Monstrous births, rains of blood, apparitions of battles in the sky - people in early modern England found all of these events to carry important religious and political meanings. In An age of wonders, available in paperback for the first time, William E. Burns explores the process by which these events became religiously and politically insignificant in the Restoration period. The story involves the establishment of early modern science, the shift from 'enthusiastic' to reasonable religion, and the fierce political combat between the Whigs and the Tories. This historical study is based on close readings of a variety of primary sources, both print and manuscript. Burns claims that prodigies lost their religious meaning and became subjects of scientific enquiry as a result of political struggles, first by the supporters of the restored monarchy and the Church of England against Protestant dissenters, and then by the Whig defenders of the Revolution of 1688 against the Tories and the Jacobites. By integrating religious and political history with the history of science, An age of wonders will be of great use to those working in the field of early modern history. ;
Nur in einem seiner Werke hat Thomas Bernhard die Aufnahme nicht von ihm selbst stammender Arbeiten gestattet: in der 1969 erstmals publizierten Zusammenstellung dreier »kurzer Prosastücke« (so die Charakteristik durch ihren Verfasser) unter dem Titel An der Baumgrenze – Der Kulterer steht am Anfang des Bandes, auf ihn folgt Der Italiener, die Titelerzählung bildet den Abschluß. In ungewohnter Bescheidenheit bezeichnete er die eigene Prosa als Beigabe zu »einem bibliophilen Band« eines »alten Freundes, ›Phantastischer Realist‹ aus Wien«. Objektiver Betrachtung präsentieren sich in diesem Buch Zeichner und Schriftsteller auf der Höhe ihrer Kunst: Jede steht für sich in eigenem Recht. Die zwölf Zeichnungen des 1929 geborenen Anton Lehmden bilden jeweils eine eigene Welt, wie die drei Erzählungen (unter denen der später verfilmte Italiener bereits das Thema des großen Romans Auslöschung anschlägt) von Thomas Bernhard den menschlichen Mikrokosmos abbilden.
A bold, new history of British Jewish life since the Second World War. Historian Gavin Schaffer wrestles Jewish history away from the question of what others have thought about Jews, focusing instead on the experiences of Jewish people themselves. Exploring the complexities of inclusion and exclusion, he shines a light on groups that have been marginalised within Jewish history and culture, such as queer Jews, Jews married to non-Jews, Israel-critical Jews and even Messianic Jews, while offering a fresh look at Jewish activism, Jewish religiosity and Zionism. Weaving these stories together, Schaffer argues that there are good reasons to consider Jewish Britons as a unitary whole, even as debates rage about who is entitled to call themselves a Jew. Challenging the idea that British Jewish life is in terminal decline. An unorthodox history demonstrates that Jewish Britain is thriving and that Jewishness is deeply embedded in the country's history and culture.
Jetzt hütet Noa also Schafe. Um ihren Angstattacken in der Großstadt zu entfliehen und aus Sehnsucht nach dem einfachen Leben,ist sie als freiwillige Helferin auf einen Hof nach Südfrankreich gekommen. Hier leben Ella, Gregor und ihre elfjährige Tochter Jade von ihrer Herde und dem, was sie auf den Äckern anbauen. Doch das wird immer beschwerlicher, die Sommer werden heißer. Auch Noa bemerkt die Risse im Boden und wie wenig Wasser der Fluss führt. Das Landleben zeigt sich nicht weniger aufreibend als Noas früheres Leben. Und in der Abgeschiedenheit der Berge holen sie auch die Ängste und inneren Widersprüche ein, mit denen sie bereits zuhause zu kämpfen hatte. In An der Grasnarbe treffen innere und äußere Landschaften aufeinander, die nicht nur durch die Klimakrise ins Wanken geraten. Mirjam Wittig erzählt davon mit großem Einfühlungsvermögen und starker atmosphärischer Kraft – als ob man die Berge und Täler vor sich sieht, die Schafsglocken hört, Trockenheit und Hitze auf der Haut spürt. Ein aufregendes Debüt!
An archaeology of innovation is the first monograph-length investigation of innovation and the innovation process from an archaeological perspective. It interrogates the idea of innovation that permeates our popular media and our political and scientific discourse, setting this against the long-term perspective that only archaeology can offer. Case studies span the entire breadth of human history, from our earliest hominin ancestors to the contemporary world. The book argues that the present narrow focus on pushing the adoption of technical innovations ignores the complex interplay of social, technological and environmental systems that underlies truly innovative societies; the inherent connections between new technologies, technologists and social structure that give them meaning and make them valuable; and the significance and value of conservative social practices that lead to the frequent rejection of innovations.
George Chapman is known today as a translator of Homer and as the author of dark tragedies such as Bussy D'Ambois. An Humorous Day's Mirth was one of the most popular plays of the Elizabethan era. Not only was it the Rose Theatre's greatest box-office success of 1597, it also presented an entirely new type of comedy, one that has profoundly influenced comic writing up to the present day. This play is the English theatre's first 'comedy of humours', in which the attitudes, behaviour, and social pretensions of contemporary men and women are satirised. Charles Edelman's is the first fully annotated, modern spelling edition of this long-neglected play. In his extensive introduction and commentary, Edelman discusses the intellectual, philosophical and theatrical background, and shows that the play would delight the readers and audiences of today as much as those in 1597.
Iraqi women in Denmark is an ethnographic study of ritual performance and place-making among Shi'a Muslim Iraqi women in Copenhagen. The book explores how Iraqi women construct a sense of belonging to Danish society through ritual performances, and investigates how this process is interrelated with their experiences of inclusion and exclusion in Denmark. The findings refute the all too simplistic assumptions of general debates on Islam and immigration in Europe that tend to frame religious practice as an obstacle to integration in the host society. In sharp contrast to the fact that the Iraqi women's religious activities in many ways contribute to categorising them as outsiders to Danish society, their participation in religious events also localises them in the city. Written in an accessible, narrative style, this book addresses both an academic audience and the general reader interested in Islam in Europe and immigration to Scandinavia. ;
»So ist´s: Wir erhalten kein kurzes Leben, sondern haben es dazu gemacht, und es mangelt uns nicht an Zeit, sondern wir verschwenden sie.« Als Stoiker widmet Seneca sein Denken der Lebenspraxis: dem gut geführten Leben, das, von Vernunft geleitet, Affekten widersteht. Seelenruhe zu erlangen ist das erklärte Ziel. Durs Grünbein befreit den berühmten Text aus der Schublade der ewig haltbaren Lebensrezepte. Ihn interessiert das Janusköpfige des Philosophen, seine schriftstellerische Könnerschaft, der Widerspruch zwischen Philosophie und Leben, aus dem gar Dichtung entsteht. Durchaus affektvoll schreibt Grünbein einen Brief, ein Postskriptum an Seneca: »Du hattest recht. Das kurze Leben raunt uns zu: halt an, /Eh die Affekte dich versklaven.« Aber »Was, wenn wir unbelehrbar sind, verstockt und in uns regt/ bei jedem Ja ein Nein sich…«