There exists a German-Jewish cultural discourse from the early 20th century that stands in dynamic tension between spiritual and material, sacred and secular, beyond the usual static ...dichotomies. Several key Jewish thinkers have sought to recover spiritual meaning, in direct interaction with the profane. Under different ways they developed a process of simultaneous secularization and sacralization, in a sort of “dialectic” combination of both. The first common characteristic of these authors is their deep attachment to the German romantic culture, with its ambivalence towards modernity, and its desperate attempt at re-enchanting the world through a return to past spiritual forms. This article will demonstrate these relationships through the work of young Eric Fromm.
The article aims at analysing the concept of translation in Walter Benjamin’s early writings, especially with reference to the essays
Über Sprache überhaupt und über die Sprache des Menschen
(On ...Language as Such and on the Language of Man, 1916) and
Die Aufgabe des Übersetzers
(The Task of the Translator, 1921) but also taking other contemporary writings into consideration. It is shown how the concept of translation, inextricably linked to Benjamin’s reflection on language, draws on the one hand on the hermeneutics of early German Romanticism and on its reflection on translation and on the other is charged with the entire semantics of Jewish messianism, in continuous confluences of which the concepts of pure language (
reine Sprache
), transformation (
Verwandlung
), of the unintentional (
intentionslos
) and the inexpressive (
ausdruckslos
) are the most evident precipitate.
The article aims at analysing the concept of translation in Walter Benjamin’s early writings, especially with reference to the essays Über Sprache überhaupt und über die Sprache des Menschen (On ...Language as Such and on the Language of Man, 1916) and Die Aufgabe des Übersetzers (The Task of the Translator, 1921) but also taking other contemporary writings into consideration. It is shown how the concept of translation, inextricably linked to Benjamin’s reflection on language, draws on the one hand on the hermeneutics of early German Romanticism and on its reflection on translation and on the other is charged with the entire semantics of Jewish messianism, in continuous confluences of which the concepts of pure language (reine Sprache), transformation (Verwandlung), of the unintentional (intentionslos) and the inexpressive (ausdruckslos) are the most evident precipitate.
Hablar de lo romántico o del romanticismo suscita el deslucido lugar común del amor, las lágrimas, la tristeza o la ternura que expresa un amante a quien ama. El otro tópico es el de los escritores ...del siglo XIX que encabezaron la revolución poética contra el progreso ilustrado y el progreso burgués que antes celebraban. Al margen de los sesgos frente a este movimiento literario, en el presente libro se analizan el pensamiento teórico y poético de Friedrich Hölderlin, el pensamiento poético de Novalis y el de Wilhelm Heinrich Wackenroder, quien tuvo una estrecha relación con Ludwig Tieck. Estos autores estuvieron vinculados a las temáticas del momento: la Ilustración, la filosofía de Immanuel Kant, el influjo de los dos grandes referentes del clasicismo de Weimar Johann Wolfgang von Goethe y Johann Friedrich Schiller y los acontecimientos revolucionarios de Francia. En este sentido, en el texto se realiza una interpretación de los ideales que expresaron estos escritores en su producción poética.
Abstract
This paper explores the Jung-India continuum which encapsulates many centuries of transcultural history. At the centre is Germany’s role in advancing Sanskrit scholarship, the
Sacred Books ...of the East
being one of Jung’s primary sources of readings on India. Jung’s notions about India were guided by German romanticism and enclosed many layers of cultural interactions between the two countries. They reflect historical moments of how notions about race and culture were formed through various interconnected movements. Jung’s long engagement with and his journey through India, at many points held indeterminate ideas about culture and feelings of otherness about India, its people, knowledge, religious goals etc. This paper elaborates on Jung’s notion of ‘cultural other’ with reference to India. India was also the ground for his discovery of his own psychological standpoint different from the East and the dream of the Grail. Jung had many divergences with Indian philosophers and spiritualists which made these transcultural exchanges complex. For example, the concept of unconscious psyche is absent in Indian philosophical knowledge. This paper examines these issues in understanding the notion of ‘cultural other’ in Jung, and the various ways by which he carried and expressed his differences, that facilitated a relational pathway between Jung and India, critical for future inquiry and dialogue.
Azade Seyhan provides a concise, elegantly argued introduction to
the critical theory of German Romanticism and demonstrates how its
approach to the metaphorical and linguistic nature of knowledge is
...very much alive in contemporary philosophy and literary theory. Her
analysis of key thinkers such as Friedrich Schlegel and Novalis
explores their views on rhetoric, systematicity, hermeneutics, and
cultural interpretation. Seyhan examines German Romanticism as a
critical intervention in the debates on representation, which
developed in response to the philosophical revolution of German
Idealism. Facing a chaotic political and intellectual landscape,
the eighteenth-century theorists sought new models of understanding
and new objectives for criticism and philosophy. Representation
and Its Discontents identifies the legacy of this formative
moment in modern criticism and suggests its relevance to
contemporary discussions of post-structuralism, orientalism,
theories of textuality, and the nature of philosophical discourse.
In this paper I propose to study the different combinations between temporality and the idea of totality in the beginning of Classical German Philosophy. In order to do that I will analyze the image ...of liberation in the philosophical and practical articulation of a new mythology in the manuscript “The Oldest Systematic Program of German Idealism”, and the outlines of a theory of the Spirit in the documents written by Hegel in the first part of his Jena stage, more specifically, in the fragments of the period 1803/04. For this purpose I will take as specific objects the figures of an “eternal unity”
to come and of an “absolute becoming”
of Spirit. The hypothesis I intend to develop holds that the confrontation of these two images can lead to duplicated consequences: on the one hand, this comparison would make it possible to relativize the binary readings that oppose as terms of a simple contradiction both conceptual lineages, Idealism and Romanticism. On the other hand it would express an insurmountable tension between two ways of thinking about the relationship between time and totality.
Along with the Sehnsucht, which is linked to it thematically, the Wanderung is one of the entry points to the Romantic universe. The writings of Ludwig Tieck or Joseph von Eichendorff, among others, ...are populated by tireless Wanderer figures, who can also be found (although to a lesser degree) in paintings from the same era. This analysis focuses on one specific modality of Wanderung, when it becomes random, with no guarantee of return whatsoever, and therefore becomes wandering. Among the various constitutive features of this motif in German Romantic literature, that of the gap is particularly significant, and even underpins the modern reflection on wandering. In this ‘space between’, this gap which wandering gives access to, a “poetics of the place” (A. Laumonier) is eventually outlined, which reconciles wandering with rootedness and, paradoxically, sedentarization.
Al calor del interés por la cultura y las letras hispanas que crece en Alemania desde la segunda mitad del siglo xviii, nacen piezas dramáticas inspiradas en ambientes o personajes españoles. ...Ejemplos de ello son Clavijo (1774) de Goethe, o Ponce de León (1804) de Brentano. En algunos de los estudios fundamentales sobre el calderonismo alemán romántico, se alude al Alarcos de Friedrich Schlegel como una tragedia compuesta bajo el influjo calderoniano, sin más profundización. A partir de ahí, este artículo investiga la relación de esta obra de Schlegel con Calderón y la literatura española, para determinar que esta va más allá del componente temático. El Alarcos de Schlegel, además de recuperar la leyenda hispana del conde Alarcos, fue una pieza innovadora y controvertida porque imitó la forma polimétrica del teatro barroco español. Schlegel trató de proyectar en su pieza la convicción romántica de la imbricación intrínseca entre forma y contenido, aspecto que vio encarnado en el teatro barroco español. Por tanto, ante la ausencia de un testimonio crítico que explique la interpretación que el Romanticismo alemán hizo de la forma del teatro del Siglo de Oro, el Alarcos de Schlegel contribuye a llenar ese vacío.
PDF
