Whenever the British Press wants to attack the Royal Family, they make a jibe about “their foreign roots”. The Royals – as they say – are simply a posh version of German invaders. But did German relatives really influence decisions made by any British monarchs or are they just an “imagined community”, invented by journalists and historians? The Royal Archives at Windsor gave the authors – among others John Röhl, doyen of 19th century monarchical history – open access to Royal correspondences with six German houses: Hanover, Prussia, Mecklenburg, Coburg, Hesse and Battenberg.
The Hanoverian succession of 1714 brought about a 123-year union between Britain and the German electorate of Hanover, ushering in a distinct new period in British history. Under the four Georges and William IV Britain became arguably the most powerful nation in the world with a growing colonial Empire, a muscular economy and an effervescent artistic, social and scientific culture. And yet history has not tended to be kind to the Hanoverians, frequently portraying them as petty-minded and boring monarchs presiding over a dull and inconsequential court, merely the puppets of parliament and powerful ministers. In order both to explain and to challenge such a paradox, this collection looks afresh at the Georgian monarchs and their role, influence and legacy within Britain, Hanover and beyond. Concentrating on the self-representation and the perception of the Hanoverians in their various dominions, each chapter shines new light on important topics: from rivalling concepts of monarchical legitimacy and court culture during the eighteenth century to the multi-confessional set-up of the British composite monarchy and the role of social groups such as the military, the Anglican Church and the aristocracy in defining and challenging the political order. As a result, the volume uncovers a clearly defined new style of Hanoverian kingship, one that emphasized the Protestantism of the dynasty, laid great store by rational government in close collaboration with traditional political powers, embraced army and navy to an unheard of extent and projected this image to audiences on the British Isles, in the German territories and in the colonies alike. Three hundred years after the succession of the first Hanoverian king, an intriguing new perspective of a dynasty emerges, challenging long held assumptions and prejudices.
The Hanoverian succession of 1714 brought about a 123-year union between Britain and the German electorate of Hanover, ushering in a distinct new period in British history. Under the four Georges and William IV Britain became arguably the most powerful nation in the world with a growing colonial Empire, a muscular economy and an effervescent artistic, social and scientific culture. And yet history has not tended to be kind to the Hanoverians, frequently portraying them as petty-minded and boring monarchs presiding over a dull and inconsequential court, merely the puppets of parliament and powerful ministers. In order both to explain and to challenge such a paradox, this collection looks afresh at the Georgian monarchs and their role, influence and legacy within Britain, Hanover and beyond. Concentrating on the self-representation and the perception of the Hanoverians in their various dominions, each chapter shines new light on important topics: from rivalling concepts of monarchical legitimacy and court culture during the eighteenth century to the multi-confessional set-up of the British composite monarchy and the role of social groups such as the military, the Anglican Church and the aristocracy in defining and challenging the political order. As a result, the volume uncovers a clearly defined new style of Hanoverian kingship, one that emphasized the Protestantism of the dynasty, laid great store by rational government in close collaboration with traditional political powers, embraced army and navy to an unheard of extent and projected this image to audiences on the British Isles, in the German territories and in the colonies alike. Three hundred years after the succession of the first Hanoverian king, an intriguing new perspective of a dynasty emerges, challenging long held assumptions and prejudices.
Die Fotografin ist bereits aus Lightfields, Lichtbilder und Smash & Grab bekannt. Nach einem frivolen Anfang wird der Text zu einem Philosophiebuch von hohem Anspruch. Die Fotografin hinterfragt den gängen Philosophiekanon. Argumentiert wird gegen den Modebegriff des Raums, gegen falsche Interdisziplinarität, die durch Räume und Trennungen überhaupt erst konstruiert wurde. Das Optische und das Offene, das Erotische und Linguistik bis zu Duchamp s Großem Glas. Der Reiz ganz bestimmten blauen Himmels. Die Bedeutung der 60ies. Die Dekonstruktion der Hippies. Das wiederholte Kritisieren des Holocausts bis zu Kritik an der großen Schweinerei im Nachwort. Mit Sicherheit kommt eine der geistreichsten und klügsten Fotografinnen dabei zu Wort. Nebenbei verläuft eine abwechslungsreiche Literatur dazu. Der Strand sei eine Art Fußgängerzone, eine Fußliegerzone, das mache den Unterschied aus, der Urlaub und der Strand machten aus dem Fußgänger den Fußlieger. Man könnte doch darauf kommen, die Städte zu Stränden zu machen, aber es gebe noch etwas anderes, die Städte seien etwas sehr Unnomadisches, der Nomade baue keine Städte, der Nomade kenne ebenso keine Strände, weil der Nomade vor nichts Halt mache, der Nomade kenne kein Halt, der Nomade könne so auch keine Strände kennen. Der Nomade läge nicht an Stränden herum und selbst wenn er an einem Strand liegen würde, so sei es für den Nomaden kein Strand, so sei es für den Nomaden keine Grenze, so sei es für den Nomaden kein Liegen. Der Nomade bewege sich immer und sei immer in Bewegung. Für den Nomaden gebe es keine Städte. Die Städte könnten aber Spiel sein. Wie die kleinen Kinder auf dem Küchenboden spielten und der Küchenboden dabei Steppe oder Prärie für die Kinder werden könne, sei der Boden der Nomadenkinder der Boden der Nomadenkinder beim Spielen, ein viel größerer Boden, ein unendlicher Boden, der Boden der Nomaden sei gleichzeitig deren Weg, es sei der unendliche Boden der Nomaden, der keine Grenze kenne. Würde man nun auf diesem Boden spielend als Spiel Städte bauen. Diese Städte wären andere Städte, diese Städte könne man an den Strand nicht mitnehmen, von diesen Städten aus könne man keinen Strand entwerfen, von diesen Städten aus wäre der Strand etwas anderes. Vielleicht wäre von diesen Städten www.andreas-urstadt.net
Prior to World War I, Britain was at the center of global relations, utilizing tactics of diplomacy as it broke through the old alliances of European states. Historians have regularly interpreted these efforts as a reaction to the aggressive foreign policy of the German Empire. However, as Between Empire and Continent demonstrates, British foreign policy was in fact driven by a nexus of intra-British, continental and imperial motivations. Recreating the often heated public sphere of London at the turn of the twentieth century, this groundbreaking study carefully tracks the alliances, conflicts, and political maneuvering from which British foreign and security policy were born.
In England, from the Reformation era to the outbreak of the Civil War, religious authority contributed to popular political discourse in ways that significantly shaped the legitimacy of the monarchy as a form of rule as well as the monarch’s ability to act politically. The Power of Scripture casts aside parochial conceptualizations of that authority’s origins and explores the far-reaching consequences of political biblicism. It shows how arguments, narratives, and norms taken from Biblical scripture not only directly contributed to national religious politics but also left lasting effects on the socio-political development of Stuart England.
Do good and evil exist? Absolutely. In this bracing book, the eminent Dutch philosopher Andreas Kinneging turns fashionable thinking on its head, revealing how good and evil are objective, universal, and unchanging—and how they must be rediscovered in our age. In mapping the geography of good and evil, Kinneging reclaims, and reintroduces us to, the great tradition of ancient and Christian thought. Traditional wisdom enables us to address the eternal questions of good and evil that confront us in both public and private life. Though it is common to accept uncritically the blessings of modernity and its intellectual sources, the Enlightenment and Romanticism, Kinneging shows that traditional thinking is richer and more realistic. Indeed, we see how, in more than a few respects, the Enlightenment and Romanticism brought not progress but deterioration. Kinneging skillfully reformulates and defends the insights of traditional thinking for today's readers, demonstrating how an objective morality is to be understood and how we can know what morality demands of us. At a time when the traditional virtues have practically disappeared from our language (that is, all but one—"tolerance"), he lays out the foundations of virtue and vice. Ultimately, Kinneging reveals the lasting significance of these seemingly archaic notions—to our own lives, to our families, to our culture, and to civilization. This profound, award-winning work establishes Andreas Kinneging as one of our wisest moral philosophers.
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