Der Preis der Vergeltung (Julia) (German Edition)

Gudrun is a tale of Its Character and Pres- the sca, of wind and wave and voyages and castles by the sea with their views of passing sails; it offers a striking contrast with the inland scene' of the Nibelungenlied. Gudrun, a heroine even as Kriemhild, is, however, not driven to frightful acts of vengeance which are a denial of her womanly nature. Her heroism is revealed in unabating faithfulness, in proud endurance of suffering, in her indom- itable hopefulness, and in her preservation of lofty moral purity in the presence of her tormentors.

Her character is one of the noblest and most real in poetry. The poem has come down to us in a very unlucky form; the only extant manuscript of it was not written until the beginning of the sixteenth century, and even this manuscript is not a copy of the original poem, but a reproduction of a version dating from the end of the thirteenth century.

The other popular epics vary considerably in merit. The former, which is written in the strophe of the Nihelungenlied, has been very much distorted by the countless interpolations of later re- "Aibharts visers; but it contains a stirring portrayal of the heroic young Albhart, who keeps faithful watch in the conflict between Dietrich and Ermanarich, until he is treacherously murdered by Witege, the inan he "Laurin.

LauHn, an idyllic minstrel compo- sition in rimed couplets, skilfully unites the Dietrich saga with one from the Tyrol concerning the pugnacious dwarf king Laurin and his strictly guarded rose garden. The hero of " Bern " breaks into the garden, overpowers Laurin, and then in turn becomes his captive and is finally rescued by a maiden. Other phases of the Dietrich saga were often treated until the end of the thirteenth century, but with less force "DasEcken- and art. Die Rahenschlacht tells in six-line "DieRaben- strophcs of "the Battle of Ravenna" between Ermanarich and Dietrich; it suffers from too great length and clumsy presentation, but the murder of Etzel's two sons and Dietrich's brother at the hand of Witege, and Dietrich's vengeance are described well, al- " Der Rosen- though the merit of these passages seems to be garten.

The form is the so-called " shortened Nibelung strophe" ; that is, the last stress is usually missing. The poem has been preserved in five different versions, and tells how Kriemhild invites the heroes of "Bern" to her rose garden in Worms to measure themselves with the champions there. The victor is to receive a kiss and a wreath of roses from her. The visitors are victorious in the twelve contests; even Siegfried succumbs before the might of Dietrich. In this contrast of the two greatest heroes of the popular epic, Siegfried and Dietrich, lies the chief interest of the poem.

The figures of Dietrich and the brawny bellicose monk Ilsan are the most finished in the poem. Several epics by minstrels, written in the same shortened form of the Nibelung strophe, stand apart, in content, from the Dietrich saga.

• Other Books in This Series?
• Max meets LISA mit Barbara Mittler und Thomas Maissen.
• Human Dignity and Humiliation Studies - Who We Are?
• El precio de la exclusión. La política durante la Segunda República. (Spanish Edition)?
• Geoffrey Chaucer’s The Tale of Sir Thopas: Elements of Parody and Satire.
• Uma Aventura Entre as Duas Margens do Rio (Portuguese Edition).

In Ortnit, an old saga of Vandalic origin has been interwoven with stories of travel which had been popular since the Crusades: An expedition after a bride " woifd? The versions of Wolfdietrich, a story of East Frankish origin, as that of the hero's father Hugdietrich, vary greatly; but the central theme of the saga, the glorification of the faithfulness of king and vassal, is not wholly lost even in the maze of constantly increasing adventures.

Tacitus tells us that a profound veneration of the divine in woman was inherent in the members of the old Ger- its Ori n Dianic tribes, and the part which women play in the heroic sagas indicates a similar fine moral relation between the sexes. Here men and women are not drawn together merely by physical passion, but '"love of God. Nor does the conception of love as entertained by the best minnesingers differ essentially from the Germanic notion, at least in as far as these poets were not contaminated by foreign customs and literature. But from the end of the twelfth century on, both the corrupt court life of France and the passionate, sensuous poetry of French, and espe- cially of the Provencal troubadours, were often imitated in Germany.

The worship and service of a lady, or mistress, usually a married woman of noble birth, became the fashion, and the praises of their ladies were sung by the poets in imitation of their models. Provincial differences are unmistakable in this poetry. The lyrics of the Rhine country and western Germany in general were naturally most influenced by their immediate neighbors; in the north the poets of northern France were the models, in the south the Proven9al poets. In Bavaria and Austria the 1 1 lyric remained truer to its origin, namely, as a natural outgrowth of native popular songs. The poets, who were for the most part members of the knighthood, were also composers; to each kind of strophe they invented they also created a tune, which The Verse- ,.

Whoever used it without authority was dubbed a "tune filcher. The third part, the Ahgesang, or "con- cluding song," is built on different lines from the other parts, and has its own melody. Its oldest representative was Her-' ger, who has already been mentioned. Apart from its form, in three parts, it shows no foreign influence. Songs and gnomic verse were often written by the same poet; the greatest song-writer, Walther von der Vogelweide, was also the greatest author of gnomic poetry.

Poems by about a hundred and sixty minnesingers have been handed down in manuscript collections; the Weingartener, the Litde Heidelberg, and the so-called Manesse, or Large Heidel- berg manuscripts, are the most important. The last- named was written about and is now, together with' the second, in Heidelberg.

It is the most comprehensive collection, containing about seven thousand strophes by a hundred and forty poets. The Alsatian Reinmar von Hagenau made this refined art of the court familiar to the German-speaking south-east, when he setded in Austria toward the end of the twelfth century.

Walther's origin is a mat- ter of dispute; he may and may not have belonged to a lower order of the knighthood, and he was von der perhaps, but not certainly, born in Austria, ca. After Frederick's death the destitute poet began, in the fashion of the wandering singers, a life of roaming which lasted some twenty years. At first he tarried for a time at the court of the Hohenstaufen Philip, third son of Frederick Barbarossa and Duke of Swabia, who was then contending with the Guelph Otto, Duke of Brunswick, for the succession as Emperor of Germany, Walther assisted Philip with several political verses and celebrated Christmas of with him in Magdeburg.

Walther was at the court of Hermann, Landgrave of Thuringia, in Eisenach several times. On the occasion of his visit in he met Wolfram von Eschenbach. The legend of the minstrels' contest in Hermann's castle, the Wartburg, which Richard Wagner later united with the legend of the poet Tannhauser in the music drama of that name, sprang from this meeting of the two greatest poets of their time at the court of the art-loving landgrave. How Walther had to struggle for the necessities of life is suggested by a voucher dated , which records that Bishop Wolfger of Passau gave the poet five solidi, that is, about four dollars, for the purchase of a fur coat.

Walther found favor for a time also at Meissen in Saxony with Margrave Dietrich, and elsewhere with other princes. After Philip died in , and Otto was generally ac- knowledged as emperor, Germany hoped for lasting peace. Walther defended Otto's imperial rights against the claims and encroachments of the church in several vigor- ous poems written in Frederick rewarded his enthusiastic devo- tion in by the bestowal of a small fief in Wurzburg, which filled the aging poet with jubilant gratitude.

Thus at last he saw himself permanently guarded against possi- ble abject want. He probably took part in in the ardently longed-for "dear journey," and seems to have died in or shortly after his return. He was buried in the cloisters of the New Cathedral in "Wurzburg. In his poetry Walther united the highly developed art of the knightly singer and the simplicity and freshness of feel- ing of the popular minstrel.

At first indeed as a His Poetry. He sang of all that stirs and ennobles the heart of man. He is the greatest German patri- otic poet. In his calmer, more reflective gnomic verse he attacks the low and impure, and teaches virtue and wis- dom. Even minor events in his life have a humorous or serious aspect for him.

In all the changing fortunes of the times, in the many tribulations of his life, Walther seems to have preserved throughout his manliness and his in- dependence. In his songs and gnomic verses there lives a strength of personality which thrilled his contemporaries and inspires in us now a deep admiration and respect for the man as well as the poet. At his death he was univer- sally mourned and celebrated as the model singer, nowhere more beautifully than in the simple lines of Hugo von Trimberg: The themes for his songs of summer, written for the dance under the linden, he took directly from village life.

In his later years he also wrote winter songs constructed in three parts; these were about the dances in the peas- ants' cottages, and vigorously ridiculed peasant manners. Of the countless followers of Walther, IJlrich jsion Lichtenstein especially distinguished himself by his fresh, melodious songs.

The most gifted gnomic? Both of these poems were WTitten within the first two decades of the thirteenth century. The most important long didactic poem. His poem is a charming layman's breviary, consisting largely of a series of pithy gnomic poems which embody the sterling wisdom of a rich experience; but there are also verses whose contents are based on contem- porary events. The clergy took little or no part in all this poetic activity, but the first appreciable upward tendency in German Prose by the prosc was directly due to an impulse which Clergy.

As late as the twelfth cen- tury the content of sermons was taken from Latin collec- tions. The popular eloquence which thus arose became still more universal through the estab- lishment of mendicant orders; the Dominicans and Fran- ciscans, who settled in various parts of Germany about David von , Were especially eloquent.

1. Edward, the Uncrowned King.
2. iTunes is the world's easiest way to organize and add to your digital media collection..
3. Friedrich Dürrenmatts Theaterstücke. Erläuterungen zu Die Physiker und Der Besuch der alten Dame (German Edition).
4. .
5. Did I Really Say That?.
6. 160 Color Paintings of Maxime Maufra - French Post-Impressionist Landscape and Marine Painter (May 17, 1861 - May 23, 1918)!

Conciliatory man, simple and clear in his style of address, was the first notable preacher in Ger- man. Berthold was a preacher of penance and damnation such as the time needed, full of tremendous force of language, passionate, popular, and original, and therefore successful almost beyond belief. He went about through all north- ern and central Germany, and when he preached in the open fields thousands flocked to hear him. Legal and historical prose began at this same time in north Germany. At the great Prose. Diet in Mainz in the first imperial law in the German tongue, one forbidding any disturbance of the general public peace and safety, was proclaimed by the order of the emperor Frederick II.

And by a Saxon clergyman had written the first historical work inj German prose, the Sdchsische W eltchronik ,- which in timt became known throughout. The latter directed his zeal toward much more practical mat- ters than poetry, and he was forced to suffer but little interference from the various emperors and petty princes, who thought first of their own selfish political schemes and of the preservation of their own existences.

With the glory of the empire sank as well all national consciousness. The strong upward tendency of commerce and the trades offered the means for a life of comfort in the towns, and there some love of literature was kept alive, although the crude simplicity of town life was very different from the exquisiteness of the old life of chivalry, and vulgarity and ignorance were very prevalent.

In the literature which arose under these conditions a reader notices first a great diversity in the language employed, as everybody wrote in his own dialect; instead of the refined norm of knighthood we find an unstable language with many ugly dialectal ex- icrescences. German literature in these centuries threat- ' ened seriously to break up into a number of more or less isolated, provincial literatures. The various kinds of epic and lyric poetry which had been so richly developed in the classical period of Middle High German were indeed increased in number, but without any sense of an ideal, and without taste.

But beside the fading blossoms new buds were swelling. Charles IV's foundation of the first German university, at Prague in , followed by other similar institutions, opened the way to the cultivation of learning based on the ancients, that is, to humanism. The great inventions and discov- eries of the fifteenth century were also of vast consequence in the following age. Thus this period of decay in medi- aeval literature appears at the same time as a season of prep- aration for the period which begins with the Reformation.

Thus sacred legend was fostered Poets. The art of fable-writing in the Middle Ages is best repre- sented by the work of the Bernese Dominican Boner. After the manner of the humanists it ridicules the weaknesses and the crimes of the age as unreasoning, absurd follies; the "Fools" are adulterers, unbelievers, usurers, and the like.

The most famous version of the beast epic was Reinjce. National heroic poetry dragged out a wretched existence. The epics of former times were sadly disfigured, pardy by additions, pardy by curtailment. Minstrels Heroic inserted jests of their own merely to amuse the lower classes, and the heroic figures once so noble are often transformed into boors; the tone of these poems is that of rank doggerel. Only two are worthy of mention: Both these fifteenth-century poems about Siegfried and Hildebrand are written in the shortened Nibelung strophe, that is, with the fourth line shortened by one stress, a form which is now called the "new Nibe- lung strophe"; with the caesuras rimed, and the strophe thus turned into an eight-line stanza, it was called the "Hildebrand tune.

A much greater service was done to German literature by Maximilian when he ordered the preservation of Gudrun, as mentioned above. The oldest of these chronicles go back to the end of the thirteenth century. The most val- ' A name, " One who thinks of higher things. The minnesong of chivalry died out completely after it had put forth one last blossom in the poems of the Tyrolese knight Oswald von Wolkenstein died I , still evident in its sequel, mastersong.

In their clumsy hands the nice laws of the art became a sterile mass of regulations. Feeling for rhythm was dead, but a painful regard for mechanical correctness lived on. In content the mastersongs are mostly religious and didactic; now and then they tell an historical or allegorical story. Judges regularly appointed watched closely lest a song violate the code in content or form. The content was not permitted to contradict the Bible, nor to be obscure to ordinary intelligence.

As regards form, every Par, or song, had to have several Ges'dtze, or strophes; and every strophe, as in the minnesong, had to have two similarly con- structed parts and a "concluding song"; impure rimes and the contraction of several syllables into one were for- bidden. In every school there were five orders of mem- bers: By the con- ditions guarding the title of master the songs grew more and more artificial, each one receiving its own name, often a very odd one, such as "the yellow hon-skin tone. The schools assembled once a week in an appointed room or hall, sometimes in a church or town hall, and there the songs were delivered and judged.

Mastersongs became j the property of the schools, one of whose laws forbade the circulation of the songs in written or printed copies. Moreover, these masters did not always bear themselves as stiffly as one might think; beside the school poetry some wrote other works with larger views, which had some real value for later literature. Before the end of the cen- tury Strasburg, Worms, Nuremberg, and other cities also had schools, and later almost all the larger towns. The school at Ulm, the last survivor, continued until In this period the only genuine lyric poetry, simple and direct in feeling and expression, is to be found in the folk- The Folk- song.

But these songs of the people were not written down before the end of the four- teenth century, and then only in isolated cases. The folk- song was first considered worthy of preservation in the fifteenth century. Every folk-song, as every other poetic production, goes back to some poet; the only difference is that the author's name was usually forgotten. But the name folk-song is accurate in the implication of its being a song of the people, for two reasons: The real folk-song is sung, not spoken; the words and melody are inseparable.

Most of the folk-songs are, or were, intelligible to all classes of people alike, and pop- ular with all; but some are limited to certain circles, for example, miners' songs, hunting songs, shepherds' songs. Every emotion which a normal man can have hes within the province of the folk-song. Love naturally assumes a leading position, but nature, the joys of comradeship, and historical events are among the sub- jects.

The most comprehensive collection of German folk-songs, by Erk and Bohme, which contains over two thousand specimens, or about one-tenth of the whole number, divides its songs into fifteen categories whose tides would seem to embrace the expression of every human emotion, but even then a sixteenth category must be added with the tide "Miscellaneous. In the seventeenth rolk-song. These choruses, which were, of course, in the language of the people, were the beginnings of dramatic representations. But they were doomed to die, as the church persecuted them because they were rooted in pa- ganism.

These Spiele, or "plays," in France and England called "mysteries," can be traced back to the eleventh century. When pop- ular interest began to lag, low-comedy scenes were inserted in which devils, quack doctors, and similar characters ap- peared as fun makers. At first the plays were given in the churches with music and pomp, but after a while the stage was transferred to the market-place, and finally the introduction of the German language could not be avoided ' The Boy's Magic Horn.

The best ex-i ample of the older Latin plays is the Lvdus de AntichriMo, or Spiel vom Antichrist,' which came from the monastery at Tegernsee in Bavaria; it was written about by a priest who favored the emperor rather than the pope, and describes with some poetic power events preceding the Last Judgment. Besides the simple Easter plays larger Passion plays were presented which endeavored to comprise all the significant events in the life of Christ, and thus satisfied more fully the general fondness for the spec- tacular.

Numerous Easter and Passion plays and some Christmas plays have been preserved, almost all by un- known authors. An Easter play produced at Redentin near Wismar in the fifteenth century is distinguished by its sturdy humor. Still other themes were found in sacred history, in the parables of Jesus, and in church legends. Dramatic art is still very crude in these plays; without any designed dramatic development of the action, they are often only stories in dialogue form. Poetically the finest passages are the lyrical ones.

The actors were at first churchmen and their pupils, but later the laymen also took part. The minstrels of long ago had accompanied their recitals with mimicry of a very simple kind, and the people at large had practised themselves in childlike theatrical efforts by going about a town in masks, especially at Shrovetide. With the impulse given by the church drama these germs developed into the secular drama, or the drama as it is generally known to-day. Such Shrovetide plays, as devoid of art as those of the church, were produced by young people who went from house to house.

Their content con- sists of comical scenes from daily life, such as domestic quarrels, drunkenness, court proceedings, and the duping of peasants. Often wit has degenerated into mere vulgarity. The Shrovetide plays were fostered above all in Nurem- berg, and there H ans Sachs first gave real value to them as well as to German secular drama in general. Prose took long strides in the fourteenth century, espe- cially as written by the clergy.

The misfortunes of the empire, the uncertainty of existence, the decay of manners, depopulating plagues, — all these calamities of the time drove thoughtful souls to deep medi- tation, and awakened in them a fervent longing for a rec- onciliation with God as the only way of escape from the present and of hope for the future. Berthold's harrowing sermons on eternal punishment were followed now by the writings of the mystics. In the early Middle The Mystics. With this scholasti- cism which mistakes the essence of faith, unreasoning be- lief in things which can not be proved, the mystics of the fourteenth century would have nothing to do, and they tried to reach God in another way.

They strove under the guidance of innermost feeling to achieve a reconciliation with God, and they yearned, not to know Him through reason, but to attain to spiritual happiness by self-forgetful devoted contemplation of His greatness and love. The man who created and perfected mysticism, the first philosopher of religion and one of the greatest of all times, was Master Eckhart died , a Thuringian, who at one time held High offices in the church.

He taught that the soul must renounce the world completely and be so absorbed by the love of God that it can experience the wonders of the incarnation and resurrection within itself. His pupil, the childlike enthusiast Heinrich Sense, or Suso died , imbued Eckhart's teachings with higher poetic beauty; in his works everything worldly is inter- preted spiritually.

Another church prose-writer at the end of this period was Johannes Geilec v. He was not a mystic, as he held fast to the old doctrines of the church without much complaining, and attacked only the failings of his own time in church and society. Prose whose aim was mere amusement had also advanced before the close of the fifteenth century. At first they were a substitute, particularly in aristocratic circles, for the vanishing poetry of the court which was often being recast in prose, as in the case of Herzog Ernst and Eilhart's Tristrant.

And, lastly, legal prose in German is to be found in many statute books and collections of old court sentences which served as precedents in later decisions. The result of this reawakening of classical antiquity was the rebirth of all Italian intellectual life, the Renaissance period of art and poetry and science. In religious life the domination of scholasticism, or faith in accord with the traditional doctrines of the church, was now past. In its place there appeared humanism, which based all culture on knowledge of the ancients, and con- ceived pure humanity, or the perfect intellectual life, as one moulded by an enthusiastic study of classical literature in the light of human reason ; this life was the goal which the humanists sought to attain.

Starting in Italy, humanism spread throughout Europe, but in Germany it assumed a unique form. In the first Humanism place its sccular, anti-clerical aspect became less in Germany, prominent; Sebastian Brant, Geiler von Kai- sersberg, and others studied the classics, and thus received a humanist's education, but they did not accept the human- istic ideal of pure humanity, and remained true to the mediaeval doctrines of the church.

It was also for the most part limited to scholars who despised the common people. Latin was the language of the move- ment, and it was far more broadly intelligible to those who spoke the kindred Italian than to the average German. In Germany there was a chasm between the schooling of the learned and that of the people; here the Renaissance was an exotic. Never- theless the new views gradually sifted through into broad strata of the population by means of various agencies. Ground had first been broken by the German mystics and by forerunners of the Reformation, notably Hus died , all of whom had helped to undermine the authority of the one existing church.

There was now added the great humanistic activity of Johann Reuchlin and Erasmus of Rotterdam The critical attitude toward the church which the humanists and early reformers strengthened, soon brought forth a general desire to investigate the written documents underlying Christian teaching. Humanism afforded the necessary means to the satisfaction of this desire, the study of the Greek and Hebrew languages, and thus many were led to sit at the feet of humanistic scholars.

The universities were the chief centres of this instruction, and thus at the same time a most effective agent in the dissemination of humanistic views; between the establishment of the first university at Prague in and the Reformation no less than fourteen institutions of learning had been founded. The art of printing, which Johann Gutenberg had invented about , was the most potent of all the aids to human-.

The discoveries of other countries in the fifteenth and sixteenth centuries, especially of America in , also broadened life immeasurably. In this way, not only was the geographical horizon of Europe extended, but the life of all classes of society was deeply affected by the introduction of a world commerce and the use of money in buying and selHng. Humanism was always aristocratically learned, it partook always of the literary and the aesthetic, and it never discarded a tendency toward formalism.

Humanism never could give to the awakening spirit of a new era what the Reformation gave it, a universal human force that swept all men into passionate pardcipation, and, thus, a popular character. The whole conflict between the spirit of the Middle Ages and that of modern dmes was concentrated, through the appearance of Luther, upon the field of religion, and it was there fought out in a popular spirit. The predominadng polemical and didactic character of German literature during the Reformation is a direct reflection of the religious and popular nature of the time.

The champions of the faith in the sixteenth century fought indeed mainly with the weapons of the intellect, and wrote for the most part in prose. In this way German prose came into far more general use than ever before, and various polemical writers, especially Luther, wrote it with great mastery of style. The Protestant hymn, the creation of Luther, I was the most powerful expression of the spirit of the re- formers; but the fable and the drama were also enlisted in the service of the Reformation by Burkhart Waldis, Nikolaus Manuel, and others; and even Hans Sachs, the most gifted poet of the time, now and then forsook simple, ingenuous verse, and wrote under the spell of the great intellectual movement.

The man who gave the whole time its stamp was Martin Luther. He towers over everybody and everything else. Luther was born at Eisleben on the 10th of November, At the age of twenty-one, in , he entered the Augustinian monastery at Erfurt, but three years later he was called to a chair in the university at Wittenberg. His eyes were opened to the vast corruption in the clergy as early as , on the occasion of a journey to Rome, but his allegiance to the church was not shaken until Then the unlimited sale of indulgences for -all shades of misdemeanor and crime caused him to post on the church door at Wittenberg his theses condemning the practice.

This open declaration of opposition to a measure sanctioned by the pope, and the debates which arose from it, led two years later to Luther's friendship with the humanist Melanchthon, and to a famous controversy with the Catholic theologian Eck. In the pope formally excommunicated Luther, but the latter deliber- ately burned the papal bull in the presence of a vast throng in Wittenberg. Meanwhile he had departed for home, only to be abducted on the way by friends, who wished to insure his safety, and who concealed him, under the name of "Squire George," in the Wartburg at Eisenach.

Here he began his Translation of the Bible , and in the very next year he published his Translation of the New Testamen t. He married Katharina von Bora in , thus formally re- nouncing monkhood. In he prepared his German Catechism, and held a religious dispute at Marburg. The Augsburg Concession of Faith arose under his inspira- tion during , and in appeared his Translation of the Bible.

In Luther and his followers held a con- ference at Schmalkalden in Thuringia, where they agreed to sever all connection with the Roman Catholic Church. Luther died at Eisleben on the 18th of February, Sublimely confident of the holiness of his cause, he fought with equal courage against opponents of every rank and station; but in the conflict he was sometimes led, sometimes driven, into passionate acts and expressions in which he appeared violent and hard; he was, however, a sensitive man at heart, and, with all his strength and vehemence, he could be tender and gentle.

He was German through and through. This combination of elements in his character explains in part the irresistible charm which he exerted upon his countrymen in his acts and in his spoken and written words. Of Luther's achievements as a writer his Translation of the Bible is. Luther's Translation was based on the texts of the originals, and in spite of scattered errors it is admirably true to the original, and unsurpassed in pregnancy of meaning, in vigor and clear- ness, and in use of the right word in the right place.

The ideas and conceptions of life to be found in the Scriptures became through Luther the common property of all Germans; they were reflected in almost all the important literature of the following age. Great authors knew the Bible thoroughly and wrote a German which they had learned from Luther's Translation.

The standard New High German language was established chiefly by means of this work. In choosing his instrument, Luther con- sciously selected the most widespread dialect of central Germany, that of southern Saxony, in the form in which it was used in the courts of the Electorate of Saxony, in at least one imperial court, that at Prague, and in most of those of the petty princes and cities. Luther chose this language, he said, "so that both High Germans and Low Germans might understand. It was a stiff official language, however, when Luther selected it, and it had to be infused with new life, and thus recreated in a form more suitable for literature.

Luther accomplished the monumental task by pouring his own spirit and feeling into it, by enriching it with his wide knowledge of the language of the people, thus giving it a popular homely idiom, and, lastly, by making it a vessel with the most sacred content. The wide circulation of Luther's Translation and the superiority of its language gradually overcame the multi- plicity of dialects in German literature, and Luther's language became the standard for all Germany, including the Catholic provinces.

For over three centuries it was the one indissoluble tie which served to bind the disinte- grating nation together, and thus became a national pos- session of incalculable value. Three of his most famous' Writings. Luther's sermons, catechisms, ex- positions of the Bible, and polemical writings on questions of theology were likewise written in the direct service of the Reformation.

Luther's short treatises on secular subjects were a great stimulus to human progress in Germany throughout the sixteenth century. On the Improvement of the Christian Body. Luther did not usually express his feeling in verse-form but he had abundant lyrical talent. The ardor of his faith, the sonority of his language, and the earnestness and power of the man are more than a counterbalance to the un- pleasant contractions of words and the lack of harmony between verse accent and sentence accent, which are frequent in all the poetry of the time.

The hymns which appeared singly or in small collections from on are especially suited for use by large congregations. He recommended the study of the classics with honest enthusiasm and emphasized the advantage of such a study as a means of education. Erasmus of Rotterdam at first applauded Luther's attacks on the papacy and monas- tic life, but afterward ridiculed his vehemence. Hutten wrote mainly in Latin until near the end of his life, when he used German in order to reach all his countrymen.

The supreme expression of the dominant religious char- acter of this age is the Protestant hymn. Many songs were scattered about in the form of single leaflets like folk-songs, but Luther prompted various general collections, the first Enchiridion, or "hand- book," in ; these were the basis of later song-books for individual congregations. Many secular songs, es- pecially folk-sopgs, were transformed into hymns. Numer- ous poets gave original, vigorous expression to evangelical stanchness of faith and enthusiasm, as Luther had done before them, and enriched the rapidly increasing store of Protestant hymns.

The following songs merit especial mention: He was born, the son of a I tailor, in Nuremberg;, November 5, After I Sachs 1 In he started on his travels as a journey- man. During his absence of five years he saw a great part of Germany, and laid the foundation of his astonishing knowledge of men. On his return to Nuremberg he soon acquired a modest competence, and lived an unusually happy married life with Kunigunde Kreutzer. In the simple shoemaker entered the front ranks of the par- tisans of Luther with his poem Die Wittenhergische Nachtigall.

But he was happily married again, this time with a widow who was nearly fifty years younger than himself. He died at an advanced age, uni- versally honored and loved, on the 19th of January, Sachs absorbed the manifold inspiration of his age and environment with zeal and ease. Albrccht Durcr the painter, Peter Vischer the bronze-worker, Wilibald Pirckheimer the highly educated humanist and town councilman, and others.

Sachs also studied the Bible and Luther's writings with great en- thusiasm. Like Luther, he was an ardent patriot; his poem calling upon all to unite against the "bloodthirsty Turk" is as warm an expression of his love of country as his poems on Nuremberg are of his civic pride. By his origin and station in life, by education, and by natural disposition, Sachs united in his modest way the three elements of the new culture of his time, humanism, religion, and democracy. To be sure, his poetry is not that of a master; it is too limited in range of thought and too clumsy in expression.

Its content is, in accord with the spirit of his age, didactic through and through; its form is often intolerable to our feeling for rhythm on account of the prevailing system of counting syllables. In these respects Sachs was a child of his time; and in his day mediaeval art had passed away and modern art was not yet born. But he was ahead of his time in breadth of view and in genUeness of humor, and the fault was not his but that of the calamities of the following century, if the seeds he planted did not bring forth a new harvest in German literature, especially in the drama.

The noblest tribute in dramatic form which has been paid to Sachs is in Richard Wagner's music drama Die Meistersinger von Nurnherg? Evelin Lindner received this award in and the entire Human Dignity and Humiliation Studies network is deeply honored! Cristina Jayme Montiel, and Noraini N. See the original version of the chapter. This chapter discusses how Asia can contribute to world peace psychology. It is based on the proposition that peace is best advanced by promoting unity together with equal rights and dignity for all as stipulated by human rights.

It suggests that the nondualistic principle of Unity in Diversity is a suitable guide, both as philosophical foundation and practical guideline. Asia can contribute to Unity in Diversity in three ways. First, Asian emphasis on harmonious societies entails great potential when designed in nondualistic ways to help forge Unity. Second, Asia can also contribute to Diversity.

Asia offers a whole range of valuable peace-inducing cultural competencies. Third, Asia, since it is a cradle of nondualistic ontologies, can help the world with the metaphysical orientation that is needed to connect unity and diversity in peace-inducing ways into the principle of Unity in Diversity. All chapters of this book underpin those three perspectives and are woven into this chapter. Liu and Chris G. Khan and Ragini Sen, p. Estuar and Cristina J. Genocide, Humiliation, and Inferiority: An Interdisciplinary Perspective In: Nicholas Robins, and Adam Jones Eds.

Subaltern Genocide in Theory and Practice , chapter 7, pp. Indiana University Press, See a corrected version of the chapter. Genocide has many perplexing characteristics. For example, is it solely and fundamentally about killing? Furthermore, are the victims of genocide not members of rather powerless minorities whose significance is blown up artificially? If so, why are resources mobilized to humiliate and kill people who are already powerless?

Why, in short, are the powerless perceived as a threat? Subaltern Genocide and Evolutionary Theory by E. Humiliation and Global Terrorism: How to Overcome It Nonviolently In: Why do young people kill innocent citizens in suicide attacks? Clearly, poverty is as insufficient an explanation as is 'pure evil. Lindner has researched the phenomenon of humiliation in the genocidal killings in Rwanda and Somalia , on the backdrop of Hitler Germany. The notion of non-violence is at the core of Lindner's theory of humiliation. Humiliation contrasts the term humility. We cannot achieve humbleness and humility by inflicting humiliation, particularly not in a world that is characterised by increasing interdependence and an ongoing human rights revolution.

Rather than rendering peace, people who feel humiliated may set in motion new cycles of humiliation. Equal rights and dignity for all, as called for by the Human Rights Declaration, locally and globally, are only attainable by dignified non-violent approaches. The Role of Dignity and Humiliation Background text for two papers: The Role of Dignity and Humiliation. Springer Science and Business Media, Occasional Papers Series , Brisbane, Australia: Since the Occasional Papers Series closed down in December , this paper was being published on this website in Published by Springer Dordrecht , with the original publication available at www.

This paper discusses how conflict resolution and reconciliation, in their interplay with emotions, are embedded into two current trends: In a traditional world of ranked honour, humiliation is often condoned as a legitimate and useful tool - however, in terms of human rights it is seen as a violation of humanity. This article argues that the norms of equal dignity are worth supporting for two reasons: Yet, there is a caveat. While feelings of humiliation in the face of debasing conditions are an important resource in that they emotionally "fuel" me human rights movement, they also represent what the author calls the "nuclear bomb of the emotions" that, if instrumentalised, can power cycles ofhumiliation and atrocities.

Only if the implementation of human rights is approached hands-on and these feelings converted into Mandela-like social transformation to form a decent global village can the human rights movement fulfil its promise and humiliation be transcended. Cependant, il y a une opposition. Es besteht jedoch auch eine gewisse Gefahr: Human and Societal Dynamics, Vol. Please see here a long first draft of this paper , and see also some pictures of the event. Why do young people who grew up in Europe kill innocent citizens in suicide attacks? In her paper, the author makes a link between the deep structure of terrorism and genocide, and offers humiliation as an explanation for both - feelings of humiliation, which carry the potential to lead to acts of humiliation and cycles of humiliation.

Current historic times are characterised by two historically novel trends, first, rapidly increasing global interdependence, and second, a growing impact of the human rights message. Furthermore, new research indicates that one can feel as humiliated on behalf of victims one identifies with, as if one were to suffer this pain oneself, a phenomenon that is magnified when media give access to the suffering of people in far-flung places. Human rights ideals also compound this effect because humiliation represents the core violation of the human rights ideal of equality in dignity for all human beings.

In the context of globalisation and human rights, therefore, humiliating people no longer produces humble underlings but risks fostering angry 'terrorists,' who have yet to realise that equal rights and dignity for all can only be attained by non-humiliating means. The Nelson-Mandela path out of humiliation, namely his strategy of embarking on proactive constructive social change instead of re-active cycles of humiliation, requires the nurturing, locally and globally, of a social and societal climate of mature differentiation, embedded into respect for the equality in dignity of all.

General Introduction , by Thomas M. Radicalisation and the Case of Pakistan: What Does It Mean? Please see "Conference Examines Ways to Rebuild after Disasters" on page 5 of the University Reporter for an article about the conference. It makes reference to my contribution. The sustainability of social cohesion and ecological survival for humankind requires a focus on human dignity, implemented with a mindset of cooperation and humility, rather than disrespect and humiliation.

Lindner, a social scientist with an interdisciplinary orientation, is the Founding Director and President of Human Dignity and Humiliation Studies HumanDHS , a global transdisciplinary fellowship of academics and practitioners who wish to promote dignity and transcend humiliation. The idea for this network emerged in , and has since grown to ca. HumanDHS researchers and practitioners attempt to create public awareness for the destructive effects of humiliation, and to promote alternative approaches that generate and embody human dignity and respect.

The central human rights message is expressed in Article 1 of the of the Human Rights Declaration, which states that every human being is born with equal dignity and ought not be humiliated. This ideal requires concerted action to be implemented, not just in the field of legal regulations, but in every sphere of human life, including architecture and the way we create our built environments, and including disaster management.

After disasters, communities are prone to suffer violations of dignity in numerous ways. However, disasters can also open space for the implementation of novel solutions that highlight attention to human dignity. For example, victims of disasters can be encouraged to become co-creators of interventions, rather than merely recipients of help research indicates that receiving help can have humiliating effects. Since disasters disrupt established life, they even entail the potential to open more space for empowerment than was present prior to the event.

Disasters unmask in stark ways the short-comings of human interventions in general, be it with regard to management philosophies in case of disasters, for example, how aid is being delivered , or how housing is designed in the case of disasters, for example, how emergency shelters are being built , or how short-term and long-term planning is interwoven in the case of disasters, whether humanitarian emergency aid is being integrated with longer-term development goals.

Many short-comings are related to a lack of attention to human rights, not just their legal aspects, but the spirit of human rights, namely equality in dignity for all. Human interventions in society in general, as well as approaches to disaster intervention, often stem from times when sensitivity to the notion of equality in dignity was still weak. Obsessive rectangularity and military uniformity, for example, when shelters are built or aid is offered, are often being justified with arguments of efficiency and practicability, or with the argument that recipients of help should be happy with what they get.

However, these are obsolete arguments. A helpless person, struggling to heal and build a new life, cannot be expected to improve if his or her basic individuality is removed and humiliated into helpless uniformity. The loss of diversity is not a small loss. Human beings are living creatures, meaning that they are living beings who thrive on diverse environments. Individual human identity and health depend not least on diversity markers. Uniformity ignores this human need, relegating human beings to the humiliating status of machines.

International organizations, accustomed to responding to emergencies and developmental needs, must develop concepts of efficiency and practicability that nurture inclusive and dignifying diversity. Today the term mainstreaming permeates many discourses: The spirit of human rights, the emphasis on human dignity, needs to be mainstreamed also in disaster management. Contemporary Norway has a unique traditional notion of likeverd equality in dignity and is a strong global peace mediator.

Clearly, peace is more than resolved conflict. A sustainable future for humankind is more than 'resilience' within the status quo. In an interdependent world, security, peace, and sustainability are no longer attainable by solving singular conflicts, or through 'keeping enemies out or subjugated,' only through 'keeping a fragmented world together' to jointly embark on comprehensive solutions for the problems of its sociosphere and biosphere. What can the world's cultures contribute to a sustainable future for all? This paper inquires whether it is possible to distil out what large cultural realms such as Africa, Asia, Continental Europe, and the Anglo-Saxon sphere can contribute.

If our aim is the pro-active creation of global cohesion informed by equality in dignity - instead of passively waiting for global division to tear us apart - then, so suggests this paper, traditional Asia can contribute with its notions of nondualism and harmony. This would need to be carefully combined, with, for example, American-Anglo-Saxon emphasis on courageous action, and Continental European strength in planning and design.

This in turn would need to be inspired by all nondualistic, dignifying, and philia-promoting philosophies from around the world, be it Egyptian or Greek notions of love, African Ubuntu, Martin Buber's 'dialogical unity' in I and Thou, or Gandhi's non-violent action approach. The paper concludes by calling for global systemic change in the spirit of nondualistic Unity in Diversity, sustained through continuous pro-active maintenance of harmonious global social cohesion imbued with the notion of likeverd.

We need to realise an 'era of equality in dignity,' a decent future, where everybody can live a dignified life. We need to create a decent global village. Norway, with its unique background, plays an important role that it needs to expand for the common good of humankind. An International Friendship Association in Pakistan , Humiliation and loss of dignity: Feelings of humiliation are the main cause for conflicts and terrorism.

Feelings of debasement may lead to acts of humiliation perpetrated on the perceived humiliator, setting off cycles of humiliation in which everybody who is involved feels denigrated and is convinced that humiliating the humiliator is a just and holy duty. Futility of Armed Conflict: The Role of Dignity and Humiliation In: Costs, Consequences and Changing Contours , chapter 2, pp. New Century Publications, This chapter argues that a new concept of Realpolitik is currently emerging and has to be developed more succinctly.

Old Realpolitik was defined by fear, collective fear of attack from outgroups, informed by the so-called security dilemma a term used in international relations theory. In this context, armed conflict was accepted, both practically and normatively. The human and material cost of armed conflict was regarded as necessary price to pay for victory.

In contrast, the new concept of Realpolitik should take into account that the reality of the world has changed. In the new context, armed conflict is therefore neither utile nor acceptable, be it practically or normatively.

Index of / 2016.festival.co.nz Books

The Asian Context p. Context, Cost and Consequences by Manish Thapa p. Violent Conflict and its Consequences by Seema Shekhawat p. Costs and Politics by Seema Shekhawat p. Reproduced by permission www. This entirely new second edition expands the scope of the original, covering scholarship and fields that have emerged and matured since its initial publication. With nearly 3, new articles contributed by thousands of international scholars and several Nobel Prize winners, including Roger B.

Myerson, co-winner of the Nobel Prize in economics, this new edition is essential to research and study in the disciplines of sociology, political science, economics, anthropology, psychology and other fields. Ydmykelse, ydmykhet og demokrati Andre utgave Politisk massevold og systematiske menneskerettsbrudd i det En ny type forbrytelse: En artikkel i Samtiden Noen medisinske og psykologiske aspekter.

En juridisk og politisk begrepsanalyse. Hva skjedde med den armenske minoriteten Et folkemord glemt av den politiske korrekthet. Nyere tema og teorihorisonter. Den brente jords taktikk. Rapport fra en forbrytelse mot menneskeheten. Gjensyn med en studie av fangevokterne. Om fortidsbearbeiding og lidelsens pedagogikk. Om bruk og misbruk av historia om vald og liding.

University Press of America, Yesterday, I met with a dear friend, a Japanese professor, an expert on mediation. She explained to me that she believes that humankind will not survive, at least not in the longer term. Humankind will die out, leaving behind a devastated planet Earth, relieved of its human plague. And, she added, it is absurd to write chapters about Peacebuilding for Traumatized Societies, while forgetting that we all, including all trauma experts and all readers of books for trauma experts, are doomed and ought to be thinking what to do with traumatized death-bound humankind, us, during our last days Playing Our Way to Transcendence?

Policy Development and Implementation by Barry Hart. Raja Ganesan Dakshinamoorthi and Philip M. This article addresses the way the educational environment has contributed to the manipulation of young students to perpetrate atrocities. In Japan, it was the quest of young brilliant students for aesthetics, beauty, meaning and their sincerity and dedication that was manipulated so as to make them 'volunteer' to die as suicide pilots. In Rwanda, academia was also involved in instigating genocide.

Radio Mille Collines blasted genocidal propaganda into the air. The entire society was mobilised, and academia was deeply implicated in efforts to promote ethnic cleansing. It is suggested that it is a fundamental responsibility to protect children, students and societies in the future from being manipulated into perpetrating mayhem. Educators should consider it a critical aspect of their work to empower students to enable them to resist manipulation. But first we must understand how manipulation works in the context of a true telling of our histories.

Do we realize to what extent atrocities were introduced as 'noble duty'? Do we know about the humiliating effect of duping people into perpetrating atrocities? This article has two goals. The first is to go beyond a mere account of the History of Medicine, despite its many interesting facets, and present a provocative scholarly discussion of definitions of medical health and illness by using a wider lens, both historically and conceptually.

The second is to bring about a miracle in the reader. This study is designed to persuade and mobilize the reader, to widen the definition of personal health to include the health and well-being of the global human family and the human biosphere Giving Life to the Human Family In: Please see a long version of this paper, written in This is not an academic paper. It is a very personal text that tries to capture the struggles of my life in ways that embed them into larger historical contexts and filter out "lessons" that could be useful for others.

It is a analysis of my life, which responds to the questions put to me by the Journal Offerings the headings represent their questions. This text is written particularly for the "Galileos" of our time. He was condemned for heresy by the Inquisition. His heliocentric view, meaning that not the Sun revolves around the Earth, but the other way round, was too humiliating a concept for the Church to accept.

It took the Church more than years to regret their conduct towards Galileo. He spent his last years in house arrest, writing his finest book Two New Sciences. What I want to highlight with this example, is how the "Galileos" among us ought to tackle rejection. We are glad that Galileo did not descend into depression and apathy. Neither did he spend his precious time and energy on finger-pointing and indignation entrepreneurship. He did not allow the rejection he experienced to derail his life project.

Instead, he kept his hands on the task, calmly and constructively. I would like to encourage the "Galileos" of our time to follow Galileo's example. I would be very happy if the account of my personal experiences in this text helps our "Galileos" to avoid losing time and energy as I did. I "lost" several decades of my life because I did not sufficiently understand my situation within the historical juncture at which humankind finds itself at the current historical point in time. This talk had two parts, related to Lindner's two roles. Her first role is to be the principal convener of this workshop and our overall HumanDHS network, together with Linda Hartling.

Respectively, the first part of her talk addressed the overall aim of our HumanDHS work, while the second part gave a very brief introduction to her theory of humiliation. She uses a particularly broad lens, both with respect to the length of history entire history of Homo sapiens she includes, as well as with respect to its transcultural approach. Her theory highlights how globalization is interlinked with new and unprecedented psychological dynamics unprecedented significance of the phenomenon of humiliation that call for novel solutions at all levels - macro, meso and micro levels, and in all fields of public policy.

Please see early versions of the second part, Humiliation in a Globalizing World: Dynamics of Humiliation in a Globalizing World In: Dynamics of Humiliation in a Globalizing World: From Old to New Realpolitik. This article argues that a new concept of Realpolitik has to be developed. Old Realpolitik was defined by fear, collective fear of attack from outgroups, informed by the so-called security dilemma.

In contrast, the new concept of Realpolitik should take into account the new normative system that currently gains mainstream acceptance in a globalizing world, namely human rights. Human rights replace fear with feelings of humiliation, felt by individuals in response to failing respect for equal dignity. If unattended, feelings of humiliation can hamper an otherwise benign transition towards a more comprehensive implementation of human rights. Peace advocates are called upon to take up primary responsibility to clarify and guide this transition in a constructive and transdisciplinary fashion.

This seminar is about humiliation, globalization, human rights, and dignity. The central question is the following: Could it be the case in a globalizing world in which people are increasingly exposed to human rights advocacy, that acts of humiliation and feelings of humiliation emerge as the most significant phenomena to resolve? This seminar suggests that this is the case. It claims that the citizens of this world share a common ground, namely a yearning for recognition and respect that connects them and draws them into relationships.

The seminar argues that many of the observable rifts among people may stem from the humiliation that is felt when recognition and respect are lacking. The seminar proposes that only if the human desire for respect is cherished, respected, and nurtured, and if people are attributed equal dignity in this process, can differences turn into valuable diversities and sources of enrichment-both globally and locally-instead of sources of disruption. Usually, science, at least until recently, has been dominated by Western scholars. Therefore, much research is situated in Western cultural contexts.

A Western scholar typically begins research within his or her own cultural setting and then makes some allowances for historic and cultural variations. In the case of research on emotions, the focus is usually on affect, feeling, emotion, script, character and personality, while larger cultural contexts and an analysis of historic periods in human history are less emphasized.

The author of this article has lived as a global citizen for more than thirty years due to being born into a displaced family and has thus acquired an understanding not just for one or two cultural realms, but for many. The result is that she paints a broad picture that includes historic and transcultural dimensions. In this article the usual approach is inversed: Larger cultural contexts as they were shaped throughout human history are used as a lens to understand emotions, with particular emphasis, in this article, on humiliation and shame.

This is not to deny the importance of research on affect, feeling, emotion, script, character and personality, but to expand it. Subsequent to the conclusion of the doctoral dissertation on humiliation in , the author has expanded her studies, among others, in Europe, South East Asia, and the United States. She is currently building a theory of humiliation that is transcultural and transdisciplinary, entailing elements from anthropology, history, social philosophy, social psychology, sociology, and political science. The central point of this article is that shame and humiliation are not a-historic emotional processes, but historical-cultural-social-emotional constructs that change over time.

Humiliation began to separate out from the humility-shame-humiliation continuum around three hundred years ago, and there are two mutually excluding concepts of humiliation in use today around the world, one that is old, and one that is new. Concepts, challenges and solutions. Published on this web site in Let me begin this chapter by throwing the reader into the midst of controversy: Until , I worked as a clinical psychologist in the Middle East , among others , and was confronted with many complicated cases, including what is called honour killing.

Imagine, a mother approaches you and explains that her daughter was raped and has to be killed to prevent family honour from being humiliated since the rapist will not marry her. As a human rights defender, you stipulate that marrying a raped girl off to her rapist, let alone killing the girl, is equivalent to compounding humiliation, not remedying it. The mother, in turn, regards your attitude as condescending, as humiliating her cultural beliefs.

In sum, you face several layers of honour, dignity and humiliation. What position do you take? Whose honour or dignity do you protect? And which arguments do you use? Intercultural communication has the potential to fertilize transformative learning due to its power to unsettle us. This article suggests that we may go beyond being unsettled ourselves and let the very field of intercultural communication be unsettled. This article puts forward the proposal to inscribe intercultural communication into global interhuman communication. In Times of Globalization and Human Rights: This article is about humiliation, globalization, human rights, and dignity.

This paper suggests that this is the case. It claims that all humans share a common ground, namely a yearning for recognition and respect that connects them and draws them into relationships. The paper argues that many of the observable rifts among people may stem from the humiliation that is felt when recognition and respect are lacking. The article proposes that only if the human desire for respect is cherished, respected, and nurtured, and if people are attributed equal dignity in this process, can differences turn into valuable diversities and sources of enrichment—both globally and locally—instead of sources of disruption.

First, it reflects on the larger historical context, into which the emergence of the critical paradigm is embedded. Second, it explains how feelings of humiliation have become the marker of the critical paradigm. Third, the point is made that giving voice to the voiceless is as important and potentially life-saving as protecting biodiversity, but that this endeavour ought to be carried forward as a joint effort and with caution.

The paper concludes with a discussion as to how multicultural discourses can be instrumental to constructing meaning both for each world citizen individually, but also with respect to public policy planning. The field of Multicultural Discourses, its researchers and experts, carry a particular responsibility. We live in times of transition. Globalization and the human rights revolution push the world toward increasing global interdependence and a vision of more equal dignity for all.

Mental health - how we live it, how we define it - is part of this transition A group of fifteen young Muslims from Sweden, who had formed the organisation Fredsargenterna , were the participants. The program of Fredsagenterna indicates that they wish to "increase the knowledge about an Islamic peace culture among young Swedish Muslims. With this paper I wish to make an attempt to underpin this goal with my reflections. I had the privilege to listen in for almost two days and wrote the first draft for this paper during the night before I had my talk on 22 nd January, being inspired by the presentations and the discussions.

I had the particular pleasure to have my talk after the impressive presentation that Hans Blix gave Humiliation, War, and Gender: A Journal for Peace Research and Action. Gender Perspectives , 11 4 , , pp. Currently, both, honor and equal dignity are cultural concepts that are significant for people worldwide.

What we see today is the transition from norms of honor to norms of equal dignity but also the clash and incompatibility of these concepts.

When fear of humiliation overrides the fear of death, this has far-reaching consequences and sometimes leads to the killing of the victim rather than the perpetrator Please read the Crisis Intervention News and see pictures. Humiliation as Strongest Force Endangering Peace: Humiliation and the Roots of Violence: Listen to the soundfile of the long version of the interview. Er ging an die Medizinerin und Psychologin Evelin Lindner.

An Interview with Dr. Ich schreibe diese Zeilen am Preis in Angewandter Psychologie. DRS2 provides the interview as CD. Oktober , Seite Evelin Lindner inscribes the notion of pride, honor, dignity, humiliation, and humility into current historic and cultural transitions, identifying 2 current forces in world affairs. She will discuss how identity building and global inter-human communication are necessaryto avoid possible destructive effects from humiliation. Evelin Gerda Lindner is a well-known, committed, and multidisciplinary advocate for humanity in a global society.

Her work on the effects of humiliation on individuals and communities has made a significant contribution to the study of peace. Lindner is affiliated, among others, with the University in Oslo. She will be publishing her latest book in June. I apologize that some factual mistakes slipped through; please check with me before quoting. Please see here the class in which Marie participated.

Is it Possible to "Change the World"? I frequently receive enraged letters from friends who observe dynamics of humiliation in their social surroundings and feel that it is plainly wrong to treat abusers of dignity in dignified ways. Usually, their messages begin with the description of some despicable and painfully humiliating abuse that is occurring in their private or professional surroundings, involving them as victims or as third parties A New Culture of Peace: Paper written at the request of Dr.

Leo Semashko , St. Please see the paper, with Leo Semashko's comments posted on on www. Can we hope that global society will enter into a harmonious information age, as Russian sociologist Leo Semashko suggests? Or is this nothing more than an illusionary wish? Currently, the gap between rich and poor widens, both locally and globally, and the have-nots watch how elites overindulge in luxury goods. We live in a ramshackle global village, resembling what John Stewart Mill in the nineteenth century called a ramshackle state.

In many ways we face the anarchic world that Robert Kaplan , describes in The Coming Anarchy, with overpopulation, resource scarcity, terror, crime, and disease compounding cultural and ethnic differences and rendering us a chaotic, anarchic world Bunraku, or Japanese puppet theatre, is probably the most developed form of puppetry in the world and recognised by UNESCO please learn more about Bunraku at www. The Bunraku narrators convey emotions in ways that are unparalleled and profoundly educational from the point of view of psychological inquiry: One narrator was 81 years old, a "living cultural heritage.

But political rivalries forced him to be exiled to distant Kyushu, where he died. After Michizane's death, a series of disasters in the imperial capital were attributed to his angry spirit and he was appeased by being made a god known as Tenjin, and he is now revered as the god of learning. His story was dramatized as an epic puppet drama in and the play remains a favorite in both kabuki and the Bunraku puppet theatre" quoted from www.

When I give lectures on humiliation around the world, audiences react sometimes in different ways and sometimes similarly. It is very fruitful for me to think through my audiences' feedback and to connect it with the feedback that I receive in other parts of the world. I have the aim to assemble a collection of "misunderstandings" that arise when I give my talks. This text is the first attempt to create such a collection.

The differentiation of humility versus humiliation, for example, is often unfamiliar, even in English speaking countries. And the idea that equal dignity is not to be confused with forcing everybody into sameness is another difficult concept. It is difficult to grasp unity in diversity Bond, These are concepts that appear to be difficult wherever I give lectures.

In contrast, the example of Hitler versus Mandela, for example, is easier to apply in some world regions than others. Also the status of human rights is not the same everywhere. I would be very thankful to my audiences around the world, if you could provide me with more feedback and more examples that are more adapted to your cultural context!

What Should Be Done? Human Dignity and Humiliation Studies www. The caricatures include drawings of Muhammad wearing a headdress shaped like a bomb, while another shows him saying that paradise was running short of virgins for suicide bombers The Promise Club initiated by Kerry Bowden, How Global Citizenship Can Heal: Thomas Friedman has written a book about the flattening of the World.

He describes in detail how the globalization of technology breaks down barriers, creates unprecedented level playing fields, and gives access to people who so far were excluded. However, there is another message out there as well: The gap between the rich and the poor increases.

This means that the world does not grow flatter, on the contrary. A UN report has found that the world is more unequal today than it was 10 years ago, despite considerable economic growth in many regions Report on the World Social Situation How can we reconcile these opposing descriptions of our world?

The participants were divided into four circles and encouraged to present their personal histories. A great sense of enthusiasm, almost exhilaration, permeated the Dialogue weekend. One of the most exiting aspects was that everybody had the permission to be a "human being" - as opposed to "a Chinese," or "a Korean," or "a Japanese. During the Dialogue weekend, nobody was punished for failing to be adequately "loyal" to their in-group; nobody was ostracized for failing to be sufficiently "Japanese," or "Korean," or "Chinese.

No longer had the participants to carefully hide "unfitting" aspects of themselves; on the contrary, everybody was encouraged to just be "me" and would still be connected and loved. In the Dialogue weekend, everybody was allowed to break out of narrow in-group boundaries and forge a new in-group community, humankind. In this paper I first outline how I initially felt a painful sense of not-belonging I am born into a refugee family and how I proceeded to building a deeply fulfilling and satisfying global identity.

In the subsequent section I discuss what I gained with this approach. I conclude with advocating that we all need to cooperate in building an inclusive world for all. My reflections derive from more than twenty years of international therapeutic experience coupled with the social psychological research on humiliation that I began in My four-year doctoral research project in social psychology was entitled, The Feeling of Being Humiliated: My book Making Enemies Unwittingly: Krenkelsens psykologi — og visjonen om den globale landsby I: Ann Kristin Krokan og Toril Heglum red.

Forskning — for hvem? Krenkelsens psykologi — og visjonen om den globale landsby. We have all experienced strong emotions related to conflict. Our emotions affect the conflicts in our lives and conflict, in turn, influences our emotions. This chapter begins with two brief examples, one international and one personal, to show the interaction between emotions and conflict. For the international example, let us look at World War II.

Hitler was an isolated and alienated loner obsessed by the weakness of Germany during World War I and after. At some point, however, his obsessions began to resonate with the feelings of what was called in Germany "the little people" die kleinen Leute, or the powerless. He offered a grand narrative of national humiliation and invited "the little people" to join in with the personal grievances they suffered due to the general political and economic misery.

Kriminalroman ein-kommissar-egger-krimi 2 PDF - Buch. Numerical Simulation In Molecular Dynamics: The Un-politics Of Air Pollution: Liebe Im Spirituellen Tantra: Closing For Network Marketing: Libellus De Arte Conquinaria: Kleine Schule Des Humors: All Kinds Of People: A Streetcar Named Desire: The Yijing And Chinese Politics: Mit Mama Nach Namibia: Powershell Profitipps Und Anleitungen: Anastasia, Die Klingenden Zedern Russlands cd: Band 2 PDF - Buch.

Der Fluch Der Unsterblichen Band Ibm Spss Modeler Essentials: Ich Bin Der Schmerz: Mein Leben Nach Dem Tod: A Saint For Your Name: La Guerre Des Clans: Aurore PDF - Buch. Keine Angst Vor Seeungeheuern!: The Art Of Social Media: The Complete Pro Tools Handbook: Geliebter Fluss - Mes Char En: I Can Handle It: Teufelskicker Junior - Ein Starkes Team: Stevie Nicol — My Autobiography: The Tactical Guide To Women: Der Jungbrunnen Des Dr. Shioya PDF - Buch. Mapping The Invisible Landscape: Lustiges Taschenbuch Halloween Sonderband PDF - Buch.

The Bad Driver's Handbook: The Origin Volume 2: Garma PDF - Buch. I Love My Omelette Maker: Sternenglanz — Eliteeinheit Des Universums 4: My Sister The Vampire 4: Vagabond Vizbig Ed Gn Vol 01 mr c: Roman cazalet-chronik 1 PDF - Buch.

Max meets LISA mit Valentin Groebner und Martin Bauch

We Have No Idea: The Secret Key To Heaven: Der Gottesbegriff Nach Auschwitz: John Passion Bwv Single In Tagen: The Rangers To Dark Is Her Nature: Mit Rohkost Lecker Abnehmen! Lexikon Der Verbotenen Geschichte: Organizing Schools For Improvement: Don Mclean - American Troubadour: We Are In A Book!: Mein Erstes Buch Auf Englisch! Arbeitsheft Grundschule - Iglu Deutsch 3.

The Kingdom Razed By Dragons: Light Of The World: Ohne Angst Nichtraucher Werden: Interpretation, New Testament Series Set interpretation: Star Trek - Discovery 3: Die Furcht An Sich: Oktober — September Blumenmuster PDF - Buch. Unsere Hunde Und Wir: Lean Construction — Das Managementhandbuch: In Einem Anderen Licht: Die Macht Der Geographie: Besteller herr Herrmann Mann. Dunkle Begierde - Teil 3: The Complete Asian Cookbook Series: The Cat Of Yule Cottage: Computer Aided Service Engineering: White Belt To Yellow Belt: Dark Side Of Hope: Network Marketing For Facebook: Der Teufel Von Eguisheim: Alles Jubelt, Alles Singt: Die Natur Der Farben: Der Befehl Zum Faulenzen: Lrs-training Mit Gustav Giraffe - Band 1: Montana Recreation Map benchmark Maps: Montana PDF - Buch.

Blackwell Lessons - Entfesselte Lust. Addictive Desires — 6: Imperial Technology And 'native' Agency: The Executive In The Constitution: A Touch Of Farmhouse Charm: The Paleo Kids Cookbook: Cuando Todo Se Derrumba: Battle Of The Hqs: Das Kleine Einmaleins 2.

Full text of "A brief history of German literature"

The Way A River Went: Die Spur Der Donnerhufe, Band 3: Nebelberge PDF - Buch. Meeres-trilogie 1 meerestrilogie PDF - Buch. The Other Office 2: Einstieg In Java Und Oop examen. The Language Of God: The Hashimoto's 4-week Plan: Who Gets What - And Why: Opera Liberal Antisemit 19c France: Vivir Con Plenitud Las Crisis: Es Ist Doch Jetzt, Weihnachten! Schritte Plus Neu 4: Reading Between The Signs: Eat, Sleep, Kayak, Repeat: In The Company Of Books: Fundamentals Of Kayak Navigation: Food For A Happy Gut: Zombie-thriller zombie-thriller 2 PDF - Buch.

Leading With The Heart: Dowding Of Fighter Command: Cracking The China Conundrum: Edward Lunn, And F. Lowe PDF - Buch. Die Legende Von Oz: Wicked West, Band 2 legenden Von Oz: The Ministry Of Utmost Happiness: Vier Freundinnen Wirbeln Los!: Heute Ist Dein Tag: All You Need Is Less: Diy Aromatherapy Holiday Gifts: Du Wirst Dich Niemals Langweilen. Mit Marx Gegen Marx: Barking Up The Wrong Tree: Cornerstone On Anti-social Behaviour: Law Of The Jungle: Beckenboden - Deine Geheime Kraft: Fairy Tail S Volume 1: Meister Eckhart - Der Gottsucher: Eliminare Il Grasso Sulla Pancia: Himalaya - Die Letzte Festung: Fantasy PDF - Buch.

Water From An Ancient Well: How To Draw Fortnite: Katalog Zur Ausstellung Vom New Testament, King James Version Seelenkrieger - Das Lied Des Feuervogels: Schwester, Bleibt Mein Arm So?: Morbus Crohn Und Colitis Ulcerosa. Sex, Death, And The Superego: Irland - Kalender The Tenth Anniversary Edition: Parallel Dreams Alpine Skiing: Die 4 Seiten Der Medaille: The Landmark Julius Caesar: Die Welt Des Neuen Testaments.

Studienreihe Igw Band 1 2. The Ultimate Sales Letter: Ravensburger - Tiptoi: Carthage Must Be Destroyed: Band 6 PDF - Buch. Cultivating The Empty Field: The Serial Killer Books: Kurzgeschichte 3 PDF - Buch. Schaue Auf Uns Nieder: Ich Trainiere Judo ich Trainiere Ocr A-level Economics Workbook: Macroeconomics 2 PDF - Buch. Mein Schifflein Geht Behende: The Sudden Appearance Of Hope: Unbehindert Arbeiten, Unbehindert Leben: Timo Darf Nicht Sterben!: The New Salad Cookbook: Tupperware - Die Kultivierung Des Gebrauchs.

Cisco Callmanager Best Practices: The Savage Garden, Revised: Padre Pio Da Pietrelcina: One Foot On The Mountain: Origami To Astonish And Amuse: Zeitenzauber - Die Magische Gondel: Band 1 PDF - Buch. Wir Vom Jahrgang Duden - Allgemeinbildung Kompakt: Pons Kurzkrimi Deutsch Als Fremdsprache: An Introduction To Statistical Learning: Entfesselt dark-reihe 2 PDF - Buch. The Art Of Civilized Conversation: Take 2 PDF - Buch.

Die Verborgene Grammatik Der Strategie: Dynamics In Document Design: Das Geheimnis Der Queenie Hennessy: Journey Through The Afterlife: Atlas Of Improbable Places: Die Kinder Des Dschinn: Mes - Manufacturing Execution System: Wie Alt Ist Die Menschheit?: Begutachtung Der Haltungs- Und Bewegungsorgane: Die Legenden Von Midkemia 2: The New Human Rights Movement: Happy Easter Coloring Book: Von Mozart Bis Malala: In Einer Kleinen Stadt needful Things: Klett Die Mathe-helden Klassenarbeiten Mathe 4. Hindi Flash Cards Kit: Im Schatten Des Banyanbaums: Wir Wollen Loben Und Preisen: The Lunar Chronicles Cinder PDF - Buch.

Surviving The Evacuation, Book 4: Steuerstrafrecht nomoslehrbuch PDF - Buch. Armagedom Das Ende Der Welt. Die Ausweisung Von Good. Norman PDF - Buch. Waite standardformat PDF - Buch. This Was A Man: How To Hide Your Guns: Conversations With Nostradamus, Volume 2: Ausprobierte Rezepte Mit Gelinggarantie lowcarb Rezept: Waffeln 37 PDF - Buch.

The Strategy Of Satan: