Humanity has alienated itself from its own nature and is heading towards the abyss with its eyes wide open. For while Christianity failed to give rationality a place alongside faith and thus to be credible, the Enlightenment failed to place spirituality alongside pure rationality. The result is a Euro-American culture that has no appreciation for nature and suffers from the illusion of the infinity of the world. However, society is more than just the sum of the people currently alive. Only if we honor the intergenerational contract will humanity have a chance of survival in this finite world. Yoga philosophy, with contemplation at its core, offers a way out of this impasse.
The First World War led to a radical reshaping of Europe's political borders. Nowhere was this transformation more profound than in East Central Europe, where the collapse of imperial rule led to the emergence of a series of new states. New borders intersected centuries-old networks of commercial, cultural, and social exchange. The new states had to face the challenges posed by territorial fragmentation and at the same time establish durable state structures within an international order that viewed them as, at best, weak, and at worst, as merely provisional entities that would sooner or later be reintegrated into their larger neighbours' territory. Fragmentation in East Central Europe challenges the traditional view that the emergence of these states was the product of a radical rupture that naturally led from defunct empires to nation states. Using the example of Poland and the Baltic States, it retraces the roots of the interwar states of East Central Europe, of their policies, economic developments, and of their conflicts back to the First World War. At the same time, it shows that these states learned to harness the dynamics caused by territorial fragmentation, thus forever changing our understanding of what modern states can do.
Using diaries and letters, Wagenbach offers an extensive biography on Kafka that explores the writer's inner turmoil and troubled psyche. 50 illustrations.
Viennese popular culture at the turn of the twentieth century was the product of the city’s Jewish and non-Jewish residents alike. While these two communities interacted in a variety of ways to their mutual benefit, Jewish culture was also inevitably shaped by the city’s persistent bouts of antisemitism. This fascinating study explores how Jewish artists, performers, and impresarios reacted to prejudice, showing how they articulated identity through performative engagement rather than anchoring it in origin and descent. In this way, they attempted to transcend a racialized identity even as they indelibly inscribed their Jewish existence into the cultural history of the era.
That English has no diminutives is a common myth. The present study shows, however, that English does possess diminutives, and not only analytic but also synthetic diminutive markers. Analytic markers include, first and foremost, little, as well as other adjectives from the same word field, whereas the inventory of synthetic markers comprises suffixes as, for instance, -ie, -ette, -let, -kin, -een, -s, -er, -poo and -pegs. These markers are examined from a grammatical and a pragmatic perspective in an integrative formal-functional framework. The grammatical perspective involves phonological, morphological and semantic features, while the pragmatic perspective involves pragmalinguistic as well as sociopragmatic features on the levels of the speech act and larger interactive units in dialogue. The findings reveal that English diminutive suffixes are, in fact, among the most productive suffixes of the English language. While the suffixes share a number of features, each has developed its own profile, specifically regarding semantic and pragmatic features. In everyday conversation, there is a division of labour between the synthetic and the analytic type of formation concerning the communicative functions of diminutives and their distribution in discourse. The choice of formal device and its function depend crucially on pragmatic factors, notably on the illocution, the interactive status, the realisation strategy, and the politeness value of the utterances in which diminutives are employed, and also on the relationship between the interlocutors.
Nearly one hundred years after Franz Kafka’s death, his works continue to intrigue and haunt us. Kafka is regarded as one of the most significant intellectuals of the nineteenth and twentieth century, and even for those who are only barely acquainted with his novels, stories, diaries, or letters, “Kafkaesque” has become a term synonymous with the menacing, unfathomable absurdity of modern existence and bureaucracy. While the significance of his fiction is wide-reaching, Kafka’s writing remains inextricably bound up with his life and work in a particular place: Prague. It is here that the author spent every one of his forty years. Drawing from a range of documents and historical materials, this is the first book specifically dedicated to the relationship between Kafka and Prague. Klaus Wagenbach’s account of Kafka’s life in the city is a meticulously researched insight into the author’s family background, his education and employment, his attitude toward the town of his birth, his literary influences, and his relationships with women. The result is a fascinating portrait of the twentieth century’s most enigmatic writer and the city that provided him with so much inspiration. W. G. Sebald recognized that “literary and life experience overlap” in Kafka’s works, and the same is true of this book.
Humanity has alienated itself from its own nature and is heading towards the abyss with its eyes wide open. For while Christianity failed to give rationality a place alongside faith and thus to be credible, the Enlightenment failed to place spirituality alongside pure rationality. The result is a Euro-American culture that has no appreciation for nature and suffers from the illusion of the infinity of the world. However, society is more than just the sum of the people currently alive. Only if we honor the intergenerational contract will humanity have a chance of survival in this finite world. Yoga philosophy, with contemplation at its core, offers a way out of this impasse.
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