Of oourse, what oritios abhor in the portraya1 of the. Nevertheless, if we stop to analyse the oharm of oharaoters in literature who seem to live before us, we sha11 find that it lies in the faot that they, like ourse1ves, are rational moral agents in a moral world with the same responsibilities for the oonsequenoes of their aots.
Nor is it a mere passing interest with her,- it is an earnest endeavor to oome to some solution. She has no fear of treating the moral in her novels and stories, but she never does so 2 to the detriment ot the artistio. The authoress shows only in that the outoome invariably vindioates the higher ethios. Let us look at some of 1 these testimonies.
Hellmuth Mielke in 'Der Deutsohe Roman' says: Erich Schmidt in hie UCharakteristiken' says: Sie hat ihren Bliok nie von dem Haesliohen abgekehrt, als durfe das fur sie nicht dasein. Sie geht der Sohuld naoh, der groben und der feinen. Ihre Sittenlehre wehrt vor a11em dem Egoismus und b gegnet sioh darin mit den grossten Ethikern a1terer 3 und n uerer Zeit Oskar Wa1zel speaks of th "ethisohe Weisheit ihre9aphorismen, die der Ausdruck einer reifen, voraus haben, die gleiohe Wirkung hervorbringen.
Vom Geistesleben des Max Lorenz in discuseing volumee eight and nine of her Gesammelte Schriften says: Dass das Sittliche und Gute da ist in di. To acoomplish the first of these aims, it will be necessary to determine how she brings out her ethics in her works and vhat the ethical themes are in some of her separate 1. The seoond step, that of reduoing her ethios to a system, will be more diffioult, inasmuoh ae she is not 50 muoh a philoeopher, intereeted in past philosophies, in determining the unknown, and in setting up a system of her own, as she ie a thinker, who takes the ooncrete faots of life and looks at them from all points of view until shi hae found the ideal one; for she is eminently an idealist, at the same time retaining some of the old oonservatism.
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In reducing her ethical ideae to a system I ehall endeavor to determine her answers to the problems that form the content of all ethioal systems, namely, the nature of the good, the knowledge of the good, the authority of the good, and the relation of the self to the sooial good. In thia respect her aphorisms, which contain her ethics in more condensed and technical form than her novels can, will be of gr at assistance. It will be of advantage, before turning to the ethical eignificanoe of the themes of her separate novels. Such a study will give u, incidentally, a clearer idea of the relation of her moral philosophy to the philosophioal t ndenciea of the time.
Although her life has been comparatively uneventful so far as outward ciroumstanoes are concerned, Mari von Ebner-Eschenbach has always been a vigorous thinker. Hers is an experiencing mind. She was born of an old Bohemian Catholic noble family on her father's side and of a Saxon Protestant noble family on her motherte side, so that both Teutonic and Slavio blood flows in her viens.
Her mother died a few days after her birth, and the children, of course, kn w nothing but Catholioism. Her autobiography of her childhood, IMeine Kinderjahre', as well as such autobiographical tories as "Die Erste Beiohte" and"schattenleben" show that even as a child she was deeply interested in philosophical questions. At the age of sev n she was sent by her father to the I priest for her first confession. In the procedure she had to deolare she would rather die than commit another sin. The only thing that saved her was that in her jump her head hit the upp.
As a child she suffered terrible qualms of con. When the laborers on the family estate at Zdislavic were mistreated, she would stamp her foot in rage and demand that the wrong be righted. Of this event she says in WM ine Kinderjahre": Was wird geschehen, was wird man tun? Man wird, von Mitleid erfullt, einen. Der arme Just, seine arm Mutter, was wird sie jetzt wohl antangen?
As she grew older, she began to think tor hersele. Religious doubts, doubts as to the very existence of everything but herself, pos. InWSchattenlebenN she recalls her contact as a child with the Absolute Ego theory ot Fichte and her attempts to prove it: Ich rannte zuweilen im Garten vorwarts, so rasch ich konnte, und wendete mich dann plotzlich um und meint: Aber ich erwisohte e nie, es war immer schneller ala ich!
She wa hungry for something to read, eo she began at once. She tried to understand the Book of Revelations in her grandmother's Bible. Because she could not, she grew more and more discouraged. The story of LeSSing's precocious youth,too, made her despair of ever becoming the great writer she hoped to be. She wrote a little poem: She began to admire Klopstook's Odes exoeedingly, and her faith in God as a Creator and Father returned.
His comments were very favorable, except that he said the poet showed lack of orderly thought. As a result Mari began to study as never beforer Greek, Latin, science, and literature - studies reserved for the boys. Art to her is a calling, worthy ot the greatest sacrifices. Her early works, dramas, were unsuccessful and were subjected to severe criticism. Pessimism was the popular t 'rend in philo! Evidently Marie von Ebner-E! Reality is portrayed at times in all its awfulness, but the attitude toward it, that such is the way of the world, that we may aa well sit down and fold our hands, since there ia nothing better to do, is entirely lacking.
Instead there is optimism, - the optimism that dares to look on the evil and believe in the ultimate supremacy of the good. Marie von Ebner-Eschenbach read much of his work but did not permit it to influence her. By that time she was beyond th fatalistic note with which he 1 portrays lite in his home-land. Deutsche Literatur-G schichte des 19ten Jahrhunderts. In there was a panic, followed by a period of fear and distrust. This crisis was bridged over by commerce and trade at home and abroad. Gradually Germany changed from an agrioultural to an industrial nation.
In one founth of the population of the empire lived in citie, in this number had inoreased to one half. With these industrial changee, social oonditions became ripe for the spread of socialism. These social conditions aocount to no emall degree, no doubt, for the strong 80cial note in ma.
However, it is always the moral, not the politioal,value in sooialistio doctrines that appeals to her. Two other names remain to be mentioned here, two ethical philosophers of widely different stamp. For many summers before the death of Louise von Francois, she and Marie von Ebner-Eschenbaoh used to spend a portion of the summer together in st. Gilgen in north Austria. The plaoe was something of a resort, and many of their friends also. Among them wae Ida Fleischl. These three walked and talked much together.
Ife Sie trieb philosophisohe und religi nsgesch1chtliche Studien, kannte ihren Spinoza grundlich und beschaftigte eich lebhaft mit buddh: No doubt she had read the great philosophers for herself, and one oannot foree oonolusions; nevertheless, Spinozats ideas of God and of virtue and of freedom from emotion thruugh an int llectual attitude toward the universe would prepare the way for a lea. While leoturer for the Sooiety for Ethical Culture of Chicago, he delivered the lectures found in hi book called -Ethical Religion-, which was first published in English in In some of the.
This book very avidently d ply impressed Marie von Ebner-Eschenbach. The views expressed in it and similar ideas in Marie von Ebner 1 s n. Suffice it here to say that she not only read the book herself, but she also recommended it to her friends and discussed it with them. I,ouise von Franoois, like herself, was much interested in ethics. The only journey she has ever made outside of Austria-Hungary was one to Rome, where she stayed from to On her return all Vienna joined in the celebration of her seventieth birthday. Letters and gifts came from writers of not.
The University of Vienna conferred on her the degree of Doctor of Philosophy honoris causa,- the first time this degre was ever g1ven 1. See footnote to page ii of the prefao to the second edition of -Ethical Reli i " g on. In her aphorisme she eays:. Vom ganzen Achilles sehen sie nur die Ferae"; or "Die gluck1ichen Pessimisten.
Welche Freude empfinden sie, eo oft sie bewiesen haben, dass es keine Freude gibt". At a time when men were doubting the,value of life and the worth ot humanity in general, she wrote her books, which are filled with optimistic love for and taith in mankind. At a time when philoeophere were declaring pain with briet intervals of pleasure to be the content of existence, through the medium of the novel and story she gave to the world evidence of her belief in the unsurpassed joy of a moral life, basing her belief en a keen insight into human natur In opposition to Schopenhauer's doctrine of the will being determined by the character of the person, she says: It there is anything determined in her philosophy, it is the beli t that in every person there is the moral impulse that enables kim to see the good and to rea,ch out toward it.
Although Marie von Ebner- Eschenbach never isolates her oharaoters from their environment, still she never allows environment to determine the charaoter. In this sense one might oall her an individualist, but her individualism is always characterised by a classic moderation. Another tendency to whioh Marie von Ebner stands opposed is that of realism in art that descends to the disagreeable, the sordid, the mean.
She loves reality, her charaoters arerealists. They are men of action, intent 1. According to 1 Moritz Necker, the lees other novelists have heeded moral ideale, the etronger she hae made the ethical note in her work. Naoh ihren Werken geschildert. If we are convinced of the legitimacy of the ethical in art, and if a certain work grips us and holds us through its powertul treatment ot some moral question, we naturally ask ourselves: The mere statement of a moral problem produces no more effect than those socalled religions that have set up platitudes without the dynamic of a great personality back of them.
Just so, it is the author back of his work that makes his messag vital to us. For what he feels, he must express, and what he does not feel, he cannot make us feel. The novels, poems, and aphorisms of Marie von Ebner-Eschenbach all reveal her personality. One of the elements of this personality is her understanding ot human nature. In one of her aphorisms she 1. The following discussion is based on a lecture by Oscar Firkins on ethics in literature. Though of the nobility, she knows the villagers and farmers and day-la,borers as well as the Viennese aristocracy. Sport-countesses, society matrons, court offioials, parish priests, country dootors, watch-makers, village school-masters, serving-maids are all equally interesting to her, because they are all human.
In one of her "Spruchversen" she says: As one who understands humankind, largely through her love of huma. Our sympathies are directed invariably toward the good in their personalities and in their conduct. If they commit a wrong, we feel with them: In Palemon", one of her parabl s, she puts into the mouth of a painter a sentence that fitly describes her own purpose: Another way in which she produces a moral ffect is by showing that joy follows right conduct, and misery, wrong-doin.
In fact, in her stories wrong-doing is followed, not by a series ot misfortunds, as if inflicted by an outraged Providence, but by the r morse of the sinner or by a loss of his higher self. Marie Dornach in "Unsuhnbar" is her own judge and suffers under her own verdict more than any externally imposed punishment could possibly cause her to Bufter. Hermann Halwig in "Lotti. Leo Klinger in "Glaubenlos? Any number of such illustrations could be given. Just so the good are happy. The easiest and most common way of pr senting a moral lesson in a novel is, of course, by preaching, whether in a paragraph or in a Single s ntence.
It goes without saying, perhaps, that true literature carefully se ks to avoid any obvious forcing of moral views. Feeling against it is stronger today than ever before. Nevertheless, the use of the precept or moral injunction was used by no lesser writers than Goethe, Shakespeare, Schiller, Milton, Brovming. Marie von Ebner's works are by no means free from precepts. One who writes aphorisms such. The more gifted the thinker is in the art ot apt expr ssion, the more widely knowa and appreoiated are his sayings.
Meaning of "Klinomobil" in the German dictionary
On the title page to her aphorisms, Marie Ebner has added this definition of an aphorism: As a result, her novels contain precepts. One example of this is the following sentences in "Nach dem Tode": Sie wissen nicht, wie die gepanzert sind, inwendig, auswendig, durch und durch, mit einem tretflichen Harnisch: The first three methods are always pr sent in a story with ethical import. The fourth is not so oommon, but neither i8 it nearly so important as the other three. What ie eesential, however. The title of the story will often indicate where the author wishee to lay greatest stress.
If the title is the name ot or denotes one of the characters.
Translation of «Klinomobil» into 25 languages
Marie von Ebner has written two poems with somewhat similar content that will serve admirably to explain the ethical import of her stories; one is called "st. Both the "Blaustrumpf" and Isabella wait at the gate of heaven for. Th blue- tock1ng pleads: IH rr, 1n Gott, or ioh laubt ar Un rl ubte.
An d1 n chen. In ethioal phraseology, the fundamental idea of each one is selfrealisation; one or more oharacters in the story find themselves, that is, they advanoe from a more or less limited outlook on life to a realisation of goods of whioh they had never dreamed before. What has ohanged them? They them- 3elves, beoause ot some "gottliches Fiinklein" that made them respond to a greater good.
To say that this same idea of self-realisation is the foundation of all her stories may seem to denote stupid uniformity and want of variety, but suoh is far from the truth. This fact precludes all possibility of sameness. The greater good to Which a character oan attain is the good for him simply because his nature is as it is. It oannot be for one aot, John Dewey: OUtlines of a Critical Theory of Ethics.
From the purely literary point of view they are vastly diff erent. One could olassify them then in several ways; for instance, acoording a. Then eaoh olass would be distinct from the other. Pavel Holub and his little sister Milada are left alone in the world,-. Their father, a drunk. For this he i8 hanged, although at the trial he insists that, not he, but his wife, oommitted the crtme. His meek little wife, who fears her husband more than death, will only reply to questions as to her guilt: Was der Mann sagt ". Accordingly, though quite innoc nt, she is sent to prison for ten years.
Pavel and Milada are left woree than orphans. They have no relatives, and apparently no one will take them. In his dilemma the mayor of the parish of Sole schau takes them to the castle of the baroness of the parish estate. She, at first, will hear nothing of them. Finally, however, she deoides to keep M1lada, and Pavel becomes a "Gemeindekind". The customary procedure in such a case is for the child to stay for a while at each of the homes in the parish; but no one wants Pavel, so he is entrusted to the village herdsman, Virgil, and his wife, two of the most disreputable characters of the parish.
To have given over to them any other child than Pavel would. There is nothing in him to spoil. A third member of the herdsman's family is his pretty daughter Vinska. For a time Pavel and Milada miss eaoh other sadly. Pavel makes a bold attempt to resoue his Sister, acoording to his view-point, and with oharaoteristio Slavio stubbornness, he will say nothing in his own def,ense. All sorts of evil motives are asoribed to his aot: His punishment is a whipping by the sohool-master,felix Habreoht, in the' presenoe of all the sohool-ohildern. Even Habreoht is severe with Pavel at first, but he is the first to find anything good in the boy at all and later becomes his one and only friend.
He runs about in rags, sullen and unapproaohable. The only one who can do anything with him is Vinska, and her influenoe is far from good. Vinska asks wher he has stolen them, and when he tells her the sohool-. Du wsis t ja, dass er ein Hexenm ister ist". Because he was once thought to be dead and woke up again in the coffin shortly before the burial was to take plao, Habrecht has the reputation among the superstitious village-folk of be1n in league with the devil.
Any kind aot that he may do or any attempt on his part to bring about some reform, however small, is promptly disoredited and ascribed to evil designs. H must even keep his Latin bo'oks under the floor of his room and read them by stealth, lest the people think they are books on magic. Pavel attends sohool very irregularly and works in the tile-works instead.
The other childern are much younger than he, they tease him about his father and mother, and he does not care much about atudying anyway. One day he learns that Milada has gone to a convent to become a nun. All his hop s of seeing her now are destroyed.
THESIS. Subject _Q ~~ ~_t L ~ 1 ~ v-trvv ~- ~. le.j:t Yrto-U. fl'{ame - PDF
As he lies in th grass, thinking of how little lit is worth to him. Thinking the boy is up to some mischief again, he demands ot him what he is doing. The schoolmaster strikes him, only to regret it a moment later. If Only after Habrecht has repeated hie question, does Pavel reply: A few days later, because Vinska asks him to and because her beauty attraots him, he.
No one expects anything good from Pav 1, and he apparently does hie best to live up to his reputation. Finally, though Miladats benefaotress, the baroness, is much opposed to it, Pavel obtains permission to see Milada. This me ting ie what sets Pavel to thinking. Milada tells him how she hopes, by a saintly life in the oonvent, to atone for the guilt of her parents. He tells her it is hard to be good in the village and begs to stay at the convent to tend the COW3 and oxen, it nothing else.
But this is not permitted, and, after a touching scene of parting in which Milada 1 s sympathies overwhelm her and she cries: His fa lings are all aroused. Milada's unselfishness, first in wishing to atone for her parents' guilt and then in her deeire to leave all, her fri ends, her good clothes and plenty to eat, and go with him, quite overwhelme him.
He determines to show himself worthy of her love. Some strange, new emotion risee in him. It is so new, so strange that he cannot name it, yet he knows it makes him happy. As he walks along toward home, he becomes more and more oonvinoed, 'dass er einer groseen. The resolve to begin a new life is the result of his visit to Mllada and of the evidenoes of her love and unselfishness.
It is this thought that keeps him firm in his resolve. He himself has been the cause of some of the distrust and ill-treatment he has reoeived. That he oan remove. The rest of the novel shows how Pavel oarries out his resolve. The ill-will of the villagers doe not abate,-. This ill-will finally comes to a head.
With a strength born of a strong sense of the injustice that has been done him all his life, he shows them that he is master of the situation and quite able to take care of himself. His farewell speech to Pavel is significant in many ways. In the first place. This book told him of an ethioal society, whose purpose was the propagation of moral culture and Which was daily winning new members and influence. Salter, who has been leoturer and enthusiastio supporter of the Sooiety for years. The signifioanoe of this referenoe we shall oonsider later.
Another important faot about this farewell speeoh 1s that through it for the first time Pavel gets an idea of himself as a sooial self.
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So far he has learned to know the value of a moral life; he haa realised hims If in so far as he has resolved to refrain from wrong-doing in his own life. Complete self-realisation is possible only in sooiety. This sooial sense is quite laoking in Pavel. Rather than any altruistio ideas or motives, he has only hatred and oontempt for those who have oaused him so muoh suffering. Habreohtts speeoh at least gives him new ideas, full of wonderful possibilities. Habreoht asks how he is g tting along. Pavel tells him things are going muoh better sinoe. Mach' so fort, schlag' ihnen ein Sohnippchen um8 andere.
Arbeite Dich hinaut zum Bauer; werde ihr Burgermei8ter. Pavel opens his ey 15 wide in astonishment at the inconoeivableness of the idea. The whole speeoh is valuable. The following separate sentences have been ohosen as a further statement of the sooial ethics whioh Habrecht felt was the best thing he had to leave with Pavel at parting and which, one feels, must express the sentiments of the author as well: Nie ist den Menschen deutlicher gepredigt worden: Das geht jetzt nicht mehr, ausser bei den geistig vollig Blinden.
Allen Uebrigen wird der leer. Pavel returns home, digs up the stone he had buried in his dooryard in token of a promia to himself, that none ot the villagers shall ever cross his threehhold, and throws it into the well.
Not long after Milada dies. Even Pavel has always thought she was guilty of a part of the crime at least, but he has always planned, too, for h r home-coming; now, when he learne that ehe has suffered, though innocent, he is more than glad that he has a home for her. At first she will not stay, because she feels she will only put him to ehame before the eyes of the world.
He pleads with her: Nun, 'liebe Mutter, das musst t doch curioe zugehen, wenn man zwei Menschen, wie wir sind.
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Bleibt bei mir, Iiebe MUtter", and ehe stays. The eocial self in Pavel is reaiised,- he has found himself. The two chief factors in Pavelts self-realisation are Milada and Habrecht. In Miladats saintly life and in her faith in him he finds an ideal that means a reconstruction of hi inner life. But Milada is r mote from the world. In Habrecht'e crude but eound philosophy the more complete ideal of the altruietic, social individual, who covets the opportunity of a moral life for others as well. His awakened social instinct finds its first expression in the reception into his horne of his supposedly guilty mother.
Since man often clings most tenaciously to an ideal when resistance is offered, the obstacles placed in Pavel's way by the villagers after his visit to Milada may be regarded as a third, but negative factor in his self-realisation. Here the central figure is the Jewish district-physician, Nathanael Rosenzweig. From a boyhood ot privation he has learned the value of money, and at the opening of the story his world of activity consists of making money, and more money, for an old grandmother and himself.
He loves his profession, but its chiet value to him lies in the money it brings in. He se s everything in terms ot money. As he rides along at night through snow-covered ti Ids, he admires the broad white expanse because it is like a huge, newly-coined piece ot silver. From such a character to one who uses his profession untiringly as a means of serving others who have. In the first place, as Dr.
Rosenzweig is riding home late one cold w t. The doctor's instinct in him impels him to revive the bot and to take him home with him. He does not intend to keep the boy, but, as there se ms to be nothing else to do, he permits him to stay as general ohore-boy. Thus the first new factor is introduced into the doctor's life, and a factor very much in need of help. He is harsh With Joseph, requires much of him, but pays him nothing.
The next factor in the selt-realisation of the doctor is the death ot his grandmother: For the first time in his life he looks baok over his past life. Much has been aocomplished, but nothing without a thought of his old grandmother. Now she is gone, and he i left alone, with no one in the world to provide for but hims If.
The fact that there may be others whom he can help,. The first two factors in his self-realisation are purely negative; that is, they do not contribute directly to the change in him, they merely prepare the way for positive influences. The third step, however, means a positive advanc toward the higher good, and consists of a friend l s undeserved praise of Dr. Rosenzweig for his kindness in giving Joseph a good home. He goes on a professional visit to the castle of a Polish baroness and is greeted heartily with the words: One 0 f the aphorisms says: Here is an illustration of the truth of the statement.
Rosenzweig begins to realise that, though his grandmother is dead, there may be others for whom he should provide. Nor will he have to look far. Instead ot giving Joseph a good home, he has only made a hard-working servant of him, - a servant without pay. At first he r'esents the undeserved praise, but at the same time the thought comes to him, that he will give Joseph a new suit. That this third factor, however, would not have sufficed to work a permanent change in Dr.
Rosenzw ig is evident from what follows his visit to the baroness. That night he walks home alone, dissatisfied with everyone and everything in general. IfNie hast du geholfen susser im Bermf. Und was wir dem zu Li be tun, tun wir uns selbst zu Liebe. Seine Schuldigkeit - es liegt schon im Worte - ist nur ein Tausch. M hr als getauscht hatte er nie-. But instead of yielding to thi new altruism, he persuades himself that he has given his time and energy for the money and respect of his fellow-men, and that therein he has done all that is necessary.
Thus the introduction of a fourth factor is imperative. This tourth factor is the eloquence and personal example of the Sendbote. In that year, acoording to hi8tory, the Sendbote, Eduard D mbowski, came from Poland into Galicia to stir up the wealthy Poles there to help free. Having no eympathy with the agitator, but curious as to his power over the people, Dr. Rosenzweig deoides to order the oarriage and go to hear him epeak. For the first ttme sinoe the boy's arrival, Dr. Rosenzweig enters this room, and in the midst of the dingy surroundings, something of his injustioe to the boy comes over him.
WEin Schwindel ergriff ihn, ihm war, als wanke sein Haus". The Sendbote addresses a. A burst of applause greets him. Freunde, Bruder", be begins in a quiet, impressive way, wich grueee Euch zum letzen Male vor dem Kampf, vielleicht zum letzen Male vor dam Tode". Some men have died, leaving nothing behind but the memory of their death, Now those who have sworn allegianoe to the cause of freedom must leave a glorious inheritance behind them.
Each must be a priest. The Sendbote knows whereof he speaks, for he was onoe a Polish oount, who, like many another, lived only tor pleasure. The laborers on his estate were being whipped and worked and starved to death, but that was nothing to him. Finally, however, severalxperiences brought him to a realisation of his responsibility for much of the Butfering about him. The living example ot altruism in the Sendbote and his plea for sympathy and love and unselfishness among men fairly overwhelms Dr. Though his thoughts as he looked down on Joseph, asleep on the straw-mat, prepared him for this message of altruism; they were as nothing oompared to the t elings of mingled joy and sham that come to him now.
HEin unermessliches Gluck durchdrang ihn, er empfand die hochste aller Wonnen - die Wonne. Was er bieher am meisten geschatzt hatte, erschien ihm wertlos Beschamung erfullte seine Seele, aber mit Entzuoken gab er sich ihr hin als dem Wahrze1chen. The next day he pays Joseph all he has earued in the years he has worked for him. In reply to Joseph's surprise and gratitud he says: Not long afterwards the revolution begins.
The Sendbote himself takes part. After it is over, he can be found nowhere, and everyone gives him up for dead. Five years pass by, and one day Dr. Rosenzweig finds him, living the life ot a simpl peasant with his wife and children near the Silesian border. From a fiery agitator for the down-trodden peasantry, he has become one ot them. He has come to realise that one man cannot transform, in one short struggle against authority, conditions that have existed for centuries. If a change is to come, it must come through the gradual betterment of the envi-. The Sendbote himsalf has learned the lesson of his inadequaoy as an agitator for the lower olasses and of their real need, day by day, of a living example.
His only regret is that his work as agitator has been so oompletely in vain. WDsr Sendbote ist gestorben, ohne einen Junger zu hinterlassen If. Einen Mann, dessen Zweoke irdisoher Natur gewesen, de5sen Herz an verlierbaren Gutern gehangen una den Sie den Wert dar unverlierbaren kennen gel.
Rosenzweig's self-realisation is acoomplished through the boy Joseph, whose meek aooeptanoe of unjust treatment is the cause of the first altruistio impulses in the dootor, through the death of the grandmother, whioh leaves a vaoancy in his life, through the positive agencies of undeserved praise and the Sendbote's eloquenoe. The prooess is, of oourse, subjeotive,. Salter t s -Ethioal Religion.
If one were to sum up the theme of the novel in a few words, it would be: The oharacter, Leo Klinger, though he doubts the doctrines of the churoh, finds himself when he learns to reoognise the existenoe of this inherent good. The plot of nglaubenslos? Leo Klinger, a young assistant to the priest in the little Alpine village ot Sohram, finds such low standards of morality among the people there and suoh heedlessness. He decides to go away and abandon the priestly calling, but Father Thalberg bege him to stay. The character of the Pfarrer is that of a kindly, fatherly sort of pereon who hae never doubted.
A family that Leo often visits is that ot Ambros Kogler, a well-to-do farmer, who is brutal toward his wife and daughter, Vroni. Hie wife despieee him, and Vroni fears him. He hae been hurt in an aocident, and before hie death Leo hae worked wonders in the attitudes Of theee three people toward each other. He does it through his unselfieh "Menschenglauben". Though without faith in the church doctrine, he never givee up hie faith in humanity, He hae etrengt nough to believe in the good.
When Kogler promises Leo never to strike. Vroni again, his wife laughs at him and says he has made that promise too often before. Then it is that Leo insists that she believe: The experiment works admirably, and a new happiness reigns in the Kogler household. Leo is happy, too, in having found what he wae looking for, - the kernel of good in everyone. He finde that "Das Gute lebt 1m Mensohen. Dar Trieb zum Guten ist oft starker in ihm als der Trieb zum Sohleohten M At last Leo finds peace in the knowledge that his faith in mankind is not groundless, that.
Sein Kampf war ausgekampft. Ja dennl troaten, helten, bessern. Hier leban und sterben, ungekannt, ungenannt i bergenden Sohatten, in dem allein sein gabzes Wesen sich enttalten kann. The theme ot selt-realisation could scarcely be more clearly expressed. Just as in the case ot Dr. Rosenzweig or the Sendbote, Leo Klinger finds his own greatest good in hie ardent desire that others may tind their good. Love plots are by no means common in Marie von Ebner-Eschenbach's stories, - that is, plots in which love between man and woman is the central theme.
In "Lotti, die Uhrmacherin" a love episode forms one element in the growth of the character of Lotti. In the beginning of the novel, she is a modest, unassuming sort of person, whose happiest hours are those spent at clock-making - the profession at her father - and whose greatest treasure is a very valuable collection ot old time-pieces, left to her by her father. Her thought as she looks at herself in the glass in the morning will serve as an indication of her meekness ot character: NEe ist ein Gluck, daes ich anderen anders vorkommen als m1r selbst, sonst konnte m1ch niemand le1den".
Her world 1s bounded by the walls at her small,. Here she lives alone with one servant. Wherea in "Das Gemeindekind" and "Der Kreiephyeikus H eelf-realisation reeults from eeveral external influences upon the charaoter, in "Lotti, die Uhrmaoherin" the prooese ie wholly eubjeotive. Years before, as a young man of high ideals, he had loved Lotti, and they were to have been married. To eatiefy the demande of hie wife he must eel1 his books, and, ooneequently, inetead of beooming the great writer he had hoped to be, he hae beoome famous as the author of suggestive, ultra-naturalistio novels.
He etills his ooneoienoe with the thought: This she oan do only by selling the olook-oollection and by giving Halwig the money. For a long time she is unoertain as to what to do; she seems to hear him say: Du warst die Starke, und ioh war sohwaoh, du hatteet mioh nioht varlassen sollen. Aber du suchtest Ruhe, du rangst nach Frieden und gabst mioh aut, und ioh sank und sinke immer tieter ohne dioh Beweine mioh nioht nur - rette mioh!
Lotti's old love tor Halwig no doubt influenoes her in her deoision, but she has a deeper reason: The faot that she has done everything in her power to save a human soul to its higher strivings makes her happy "past a. The dominant theme ot the story is that high ideals in a human heart are worth mora than all the material values in the world. The self-realisation of Paul Sonnberg in "Naoh dem Tode" is that of a blase member ot sooiety in a German oapital oity who beoomes a thoughttul, unselfish, altruistio individual.
With this finding 04 himself oomes deep regret beoause ot lost opportunities: As the title indioates, the cause of this great ohange in Paults oharaoter is the knowledge of his love for his young wife, whioh oomes only after her death. The story is briefly as tollows: Paul Sonnberg, leaving at home in Austria his parente and young. News oomes to him of the death of Marie, his w1te,and of the birth of a little girl, but he i.
She is rather a cold and haughty type ot per on, ho. SOCiety has robbed 0 all originalty. It i her boast that 'um zu wissen, wa an einem Mensohen sei, brauohe sie nur seine Equipage zu sehen-. A few years pass by in thi way. Paul experienoes a feeling of resentaant as the baron ironioally oensures his indifferenoa: Paul deoides to go home for a visit at once, instead of waiting until he can take Thekla along. The second step in Paul's growth of charaoter is the result of all the combined influences in hie old home. He finds everything sadly changed. His parents are old and feeble and quite incapable of managing a larglit estate.
Gradually Paul learns that while Marie was alive, all went well. The laborers' dwellings were kept in repair, the school carefully supervised, and. Now that she i gona, everything is in the hands of an unsorupulous overseer. Paul realises how muoh ther is to do and how muoh Marie ha done. Marie had loved him. Unoonsoiously he oompares her with Thekla. Thekla does not know how to love; it would be possible to imagine her thinking of or serving others.
The third and final step oonsists of Paul's resolve to free Thekla from the engagement, if she so desire, and to stay where he is needed. Thekla aooepts his offer, and the last tie to the old life is broken. A life full of usefulness lie. A seoond visit from Baron Kamnitzky is a faotor in this third step.
He oomes to dinner one evening and indulges in his favorite diversion,- a tirade against the government, in whioh he explioitly inoludes Paul: F1ioken einen Riss in der Mauer, reparieren am Daohe und merken nioht. Paul, like Leo Klinger, reeolves to be guardian over one small part of the world, that the foundations there may be sound. He has found new moral values, for his sooia1,. Muoh like the oharaoter of Dr.
Rosenzweig as he ie first introduoed to us, ie that of Marie Lakomy, the beautiful, but self-satiefied and proud daughter of a village washerwoman, in IDie Unverstandene auf dam Dorfe". She alwaye feele that she is a little better than the other villagers and keepe aloof from them. She loves the son of a wealthy farmer, who, however, marries as his father direots, and Marie, out of spite, beoomes the wife of the. The latter turns out to be a ependthrift, who drinks and gambles in the tavern every night and oontraots debts allover town.
Marie's life is far from happy; one day her husband is killed while taming a horse, and Marie goes home to live with her mother again, more haughty and distant toward her neighbors than aver before.. A mere harmless coincidenoe gites rise to a rumor in the village whioh is by no means to Marie's oredit. For the oredenoe and spread of this rumor the priest openly condemns his congregation, he andapraisss Marie.
This new experience of being the object of another's solicitude and interest, espeoially when she has brought on herself the dislike of the villagers by her air of superiority, is so strange to Marie that her feeling of self-suffioiency leaves her,- "sie fuhlte ihre starke und ihren stolz entschwinden. Ihr verschlossenes Herz hatte sich plotzlioh geoffnet, und der Zweifel an sich selbst brach mit seinem Gefolge an Bangen und Zagen herein. Die unerhorte Verherrlichung, die sie erfahren hatte, war sie verdient? Toward him, at least, she can be only HdemUtig H Through him a vision of new, undreamed-of joy through servioe comes to her.
She becomes his wife, to share in t he work he has set for himself: HEr hatte keinen Ehrgeiz, oder den grossten, den - keinen zu haben. It is different from those alreaqy considered in that it treats of a new problem,- that of the woman who has lost her virtue. It does not see oonsistent with Marie von Ebner-Esohenbaoh's optimism and faith in humanity to suppose that the title 'UnsUhnbar w expresses her attitude toward Uarie Dornaoh's sin; for she portrays that oharacter as making al'l amends possible to lntman powers.
Evidently the title must be taken from the point of view of the sinner. From the reader's stand-point, she makes complete expiation for her wrong; to her, nothing in the world can atone for it. The ethical theme of 'UnsUhnbar w is plainly the sovreignty of truth and the growth of the charaoter of Marie Dornach as she oomes to a realisation of that principle. To the oasual reader it may seem impossible to discover that Marie Dornaoh finds herself, but a review. Marie Wolfsberg, daughter of a Viannese noble family, loves a handsome oount by the name of Tessin; but, persuaded by her father that he is unprinoipled and unworthy of a good woman, she marries the highly esteamed, though not so outwardly attraotive, Gra!
It is well here to ' remember that in Germany, ae well as in many other parte of Europe, marriages are frequently in accord with the wishes of the parents, even though love is not present. Cons quently, we oan scaroely regard Marie's marriage to Henuann Dornaoh, though she lovee Count Teesin, ae a weakness in her charaoter. That the sooial s nse is keen within her is shown by her sympathy and unoeasing interest in the laborers on the estate. As she looked into their faces on her arrival at her new home, she had thought:.
Wir die Herren, sie die Knechte. Darbend an Leic und Seele verdienen sis - unser Brot, muh8n sioh, zur. That a woman of such high ideals and altruistio impulse should lose her honor is scaroely oonceivable. Indeed, the character at Marie has been critised as inoonsistent, to which criticism the author makes reply that she has taken her material from life.
Marie's fall can only be explained by the fact that, though she is happy as Hermann's wife, she still loves Tassin and never voluntarily puts all thought ot him out of her mind. On the contrary, after a year or so has passed and aft r she meets him again at a ball in Vi nna, during whioh meeting he reveals to her his love for her and t. When she meets him unexpeotedly in a lodg on the estate ot Dornach and he pleads for a token ot her love, she falls. The rest ot Mariets life is one protraoted attempt to atone.
A ohild is born, and Marie, deeming it a greater good to preserve her husbandts happiness and faith in her than to prooure for herself some degree ot peace of mind by telling the truth, says nothing ot her sin. Get to Know Us. English Choose a language for shopping. Not Enabled Word Wise: Not Enabled Screen Reader: Enabled Amazon Best Sellers Rank: Amazon Music Stream millions of songs. Amazon Advertising Find, attract, and engage customers. Amazon Drive Cloud storage from Amazon. Alexa Actionable Analytics for the Web. AmazonGlobal Ship Orders Internationally. Amazon Inspire Digital Educational Resources.
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