Koonz’s latest work reveals how racial popularizers developed the infrastructure and rationale for genocide during the so-called normal years before World War II. Challenging conventional assumptions about Hitler, Koonz locates the source of his charisma not in his summons to hate, but in his appeal to the collective virtue of his people, the Volk.
From extensive research, including a remarkable interview with the unrepentant chief of Hitler’s Women’s Bureau, this book traces the roles played by women – as followers, victims and resisters – in the rise of Nazism. Originally publishing in 1987, it is an important contribution to the understanding of women’s status, culpability, resistance and victimisation at all levels of German society, and a record of astonishing ironies and paradoxical morality, of compromise and courage, of submission and survival.
A work of monumental scholarship focusing on the women of Hitler's Germany, illuminating the women's role in the disintegration of the Weimar Republic and the rise of the Third Reich.
From extensive research, including a remarkable interview with the unrepentant chief of Hitler’s Women’s Bureau, this book traces the roles played by women – as followers, victims and resisters – in the rise of Nazism. Originally publishing in 1987, it is an important contribution to the understanding of women’s status, culpability, resistance and victimisation at all levels of German society, and a record of astonishing ironies and paradoxical morality, of compromise and courage, of submission and survival.
The Nazi conscience is not an oxymoron. In fact, the perpetrators of genocide had a powerful sense of right and wrong, based on civic values that exalted the moral righteousness of the ethnic community and denounced outsiders. Claudia Koonz's latest work reveals how racial popularizers developed the infrastructure and rationale for genocide during the so-called normal years before World War II. Her careful reading of the voluminous Nazi writings on race traces the transformation of longtime Nazis' vulgar anti-Semitism into a racial ideology that seemed credible to the vast majority of ordinary Germans who never joined the Nazi Party. Challenging conventional assumptions about Hitler, Koonz locates the source of his charisma not in his summons to hate, but in his appeal to the collective virtue of his people, the Volk. From 1933 to 1939, Nazi public culture was saturated with a blend of racial fear and ethnic pride that Koonz calls ethnic fundamentalism. Ordinary Germans were prepared for wartime atrocities by racial concepts widely disseminated in media not perceived as political: academic research, documentary films, mass-market magazines, racial hygiene and art exhibits, slide lectures, textbooks, and humor. By showing how Germans learned to countenance the everyday persecution of fellow citizens labeled as alien, Koonz makes a major contribution to our understanding of the Holocaust. The Nazi Conscience chronicles the chilling saga of a modern state so powerful that it extinguished neighborliness, respect, and, ultimately, compassion for all those banished from the ethnic majority.
What distinguishes evils from ordinary wrongs? Is hatred a necessarily evil? Are some evils unforgivable? Are there evils we should tolerate? What can make evils hard to recognize? Are evils inevitable? How can we best respond to and live with evils? Claudia Card offers a secular theory of evil that responds to these questions and more. Evils, according to her theory, have two fundamental components. One component is reasonably foreseeable intolerable harm -- harm that makes a life indecent and impossible or that makes a death indecent. The other component is culpable wrongdoing. Atrocities, such as genocides, slavery, war rape, torture, and severe child abuse, are Cards paradigms because in them these key elements are writ large. Atrocities deserve more attention than secular philosophers have so far paid them. They are distinguished from ordinary wrongs not by the psychological states of evildoers but by the seriousness of the harm that is done. Evildoers need not be sadistic:they may simply be negligent or unscrupulous in pursuing their goals. Cards theory represents a compromise between classic utilitarian and stoic alternatives (including Kants theory of radical evil). Utilitarians tend to reduce evils to their harms; Stoics tend to reduce evils to the wickedness of perpetrators: Card accepts neither reduction. She also responds to Nietzsches challenges about the worth of the concept of evil, and she uses her theory to argue that evils are more important than merely unjust inequalities. She applies the theory in explorations of war rape and violence against intimates. She also takes up what Primo Levi called the gray zone, where victims become complicit in perpetrating on others evils that threaten to engulf themselves. While most past accounts of evil have focused on perpetrators, Card begins instead from the position of the victims, but then considers more generally how to respond to -- and live with -- evils, as victims, as perpetrators, and as those who have become both.
Joseph Beuys is one of the most legendary figures of twentieth century art; his work and ideas continue to impact on artists today. An enigmatic, self-styled 'shaman' who embraced radically democratic artistic and political ideas, he has attained almost mythical status. This reader brings together the crucial texts on Beuys to look at the most contentious reception ever accorded a postwar artist.Here in one volume, are key essays by prominent artists and critics from North America and Europe, in a collection which foregrounds the full scope of Beuys' work across performance, drawing, painting, sculpture and multiples. With a foreword by Arthur C Danto, "Joseph Beuys: The Reader" features Benjamin Buchloh's seminal essay 'Beuys: The Twilight of the Idol' and texts by Rosalind Krauss, Peter Burger, Vera Frenkel, Irit Rogoff, Thierry de Duve and others, as well as essays translated for the first time into English. Also included are two discussions, previously unpublished outside of Germany, with Beuys himself, as well as a useful chronology of key events and exhibitions in the life of this most charismatic figure. The most significant collection of texts on this artist to date, the book will be essential reading for any student of Beuys and for all those interested in postwar art, the cult of the artist, and art's engagement with politics and society.
The Victorians were passionate about family. While Queen Victoria's supporters argued that her intense commitment to her private life made her the more fit to mother her people, her critics charged that it distracted her from her public responsibilities. Here, Nelson focuses particularly on the conflicting and powerful images of family life that Victorians produced in their fiction and nonfiction—that is, on how the Victorians themselves conceived of family, which continues both to influence and to help explain visions of family today. Drawing upon a wide variety of 19th-century fiction and nonfiction, Nelson examines the English Victorian family both as it was imagined and as it was experienced. For many Victorians, family was exalted to the status of secular religion, endowed with the power of fighting the contamination of unchecked commercialism or sexuality and holding out the promise of reforming humankind. Although in practice this ideal might have proven unattainable, the many detailed 19th-century descriptions of the outlook and behavior appropriate to fathers and mothers, sons and daughters, and other family members illustrate the extent of the pressure felt by members of this society to try to live up to the expectations of their culture. Defining family to include the extended family, the foster or adoptive family, and the stepfamily, Nelson considers different roles within the Victorian household in order to gauge the ambivalence and the social anxieties surrounding them—many of which continue to influence our notions of family today.
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