Pub Date : 2023-04-03DOI: 10.1080/00787191.2023.2194166
Divya Menon
Friedrich Hölderlin’s Hyperion oder der Eremit in Griechenland (1797–1799) plays with the Bildungsroman as a literary form. As a story of the coming-of-age of the novel itself, it is a Künstlerroman as well. When the narrator fails in his worldly aspirations, he chooses the life of a hermit. His book becomes his cloister. This essay will study Hölderlin's novel as a response to Friedrich Schiller's philosophy of freedom in and through art. In his letters Über die ästhetische Erziehung des Menschen (1795), Schiller posits a two-fold relationship between art and freedom. Art is freedom in the ideal and allows for freedom in history. In other words, moral freedom requires aesthetic freedom as a pledge to its possibility. But in Hyperion, aesthetic freedom appears as freedom itself, absolutely and without any ‘and’. History may have yet to separate itself out from life, but art does so, making a prophet of Hölderlin's Hyperion.
弗里德里希·霍尔德林（Friedrich Hölderlin）的《格里琴兰的埃雷米特》（Hyperion oder der Eremit in Griechenland，1797-1799）将成长小说作为一种文学形式。作为小说本身的成长故事，它也是一部Künstlerroman。当叙述者的世俗愿望落空时，他选择了隐士的生活。他的书成了他的修道院。本文将对霍尔德林的小说进行研究，以回应弗里德里希·席勒的艺术自由哲学。席勒在1795年的信中提出了艺术和自由之间的双重关系。艺术是理想中的自由，也允许历史中的自由。换言之，道德自由需要审美自由作为其可能性的保证。但在《海伯利安》中，审美自由表现为自由本身，是绝对的，没有任何“和”。历史可能还没有从生活中分离出来，但艺术确实如此，成为了霍尔德林的《海伯利安》的先知。
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Pub Date : 2023-04-03DOI: 10.1080/00787191.2023.2194178
Paweł Zajas
The forced integration of European socialist states following WWII is usually viewed as a history of political misunderstandings and genuine social failures. From the early modernism and avant-garde periods onwards, socialism was also a common experience for the whole of East and Central Europe. Since the late 1950s, the densifying network of relations among culture departments of socialist parties, culture ministries of individual countries, writer associations, publishers or literary journals has resulted in thus far unknown transnational literature circulation. This article analyzes the transnational links between the GDR literary system and the literatures and literary institutions of the European Eastern Bloc. The paper aims to discuss two specific research questions. First, the international literature published in the GDR is examined statistically and regarding the prevailing concepts and practices of transnationality. Second, the transnationally networked places of socialist literature planning are presented. Documents preserved in East German archives form the basis for the research.
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Pub Date : 2023-04-03DOI: 10.1080/00787191.2023.2194177
Kaleen Gallagher
The figure of the undead woman suicide features prominently in the œuvres of both Heiner Müller and Elfriede Jelinek. This article examines the significance of that figure to Müller’s Die Hamletmaschine and Jelinek’s Ulrike Maria Stuart, two plays about what kind of political action is possible in the modern media society. It argues that while Ophelia’s return from the dead is depicted as a challenge to the status quo — she stops killing herself so that she can enact change on a larger scale — Jelinek’s Ulrike is a figure who embodies modern political inertia: she cannot even manage to stay dead, much less change the world. Notably, both revenant protagonists are doubled by the postdramatic texts themselves, which can be described as both ‘undead’ and ‘suicidal’: ‘undead’, because they are subversive re-workings of previous texts, and ‘suicidal’, because they repeatedly undermine their own authority. Here again, though, the dual nature of undeadness — its capacity to represent either genuine subversiveness or mindless zombification — comes to the fore. While Die Hamletmaschine is an ‘undead’ text which aims to terrify its viewer into action, Ulrike Maria Stuart is a play which suggests that subversion is almost impossible in late capitalism.
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Pub Date : 2023-01-02DOI: 10.1080/00787191.2023.2171027
Constanze Güthenke
This paper examines the use of classical quotations in the third pamphlet of the Weiße Rose. Looking in detail at their references to Cicero’s On Laws and Aristotle’s Politics, I show their careful selective citational practices and situate those in turn within some of the developments and priorities of the reception of antiquity in early twentieth century Germany. Finally, I use the case of the evaluations of the pamphlets that were commissioned from the classicist Richard Harder shortly before the arrest of the Weiße Rose members to raise questions about philological reading and responsibility.
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Pub Date : 2023-01-02DOI: 10.1080/00787191.2023.2171004
J. Raisbeck
Alexander Schmorell’s and Hans Scholl’s use of Novalis’s Die Christenheit oder Europa in the fourth White Rose pamphlet of summer 1942 has previously been read as being indebted to the strength of Novalis’s oracular rhetoric. This article contextualises Schmorell’s and Scholl’s use of Novalis by clarifying how it deviates from the reception of Romanticism and specifically from the reception of Novalis in the early twentieth century. Romanticism acted — if only uneasily and reductively — as a point of identification for the development of a narrative of the cultural nation under National Socialism and has continued to be subject to a simplistic teleological narrative of how Romanticism’s elements of irrationalism, antisemitism, and nationalism led to National Socialism. In their reading of Novalis, Schmorell and Scholl are an instructive example of active reception: they re-activate the dormant political implications of Novalis’s work, which had previously been obscured by the persistent myth of Novalis. Their use of Die Christenheit oder Europa stems from the text’s fusion of ideals of a unified Christian community and Europe. Schmorell and Scholl expand on Novalis to include a vision of a pan-European confederation as an alternative to the aggressive, expansionist nationalism under the Nazi regime.
亚历山大·施莫雷尔（Alexander Schmorell）和汉斯·朔尔（Hans Scholl。本文通过澄清Schmorell和Scholl对Novalis的使用如何偏离浪漫主义的接受，特别是20世纪初对Novali的接受，将其置于语境中。浪漫主义作为国家社会主义下文化国家叙事发展的一个认同点，即使只是不安和还原性的，它仍然受制于浪漫主义的非理性主义、反犹太主义和民族主义元素如何导致国家社会主义的简单目的论叙事。Schmorell和Scholl在阅读Novalis时，是积极接受的一个有启发性的例子：他们重新激活了Novalis作品中休眠的政治含义，而这一含义此前被Novalis的持续神话所掩盖。他们对Die Christenheit or Europa的使用源于文本对统一基督教社区和欧洲理想的融合。Schmorell和Scholl对Novalis进行了扩展，将泛欧洲联盟作为纳粹政权下侵略性扩张主义民族主义的替代方案。
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Pub Date : 2023-01-02DOI: 10.1080/00787191.2023.2180950
Karolina Watroba
This article considers three examples of engagement with cultural texts in times of crisis to show how the White Rose pamphlets fit into a broader tradition. The three examples are: Erich Auerbach’s Mimesis: The Representation of Reality in Western Literature (1946), written in exile in Istanbul during WWII, Józef Czapski’s Lost Time: Lectures on Proust in a Soviet Prison Camp (1948), based on lectures given to fellow inmates in a Soviet camp during WWII, and Azar Nafisi’s Reading Lolita in Tehran (2003), a memoir that describes clandestine classes on English literature given by Nafisi after the Islamic Revolution in Iran. The article shows how the uses to which cultural texts are put in such contexts are often ambiguous and contradictory: rather than telling an idealistic story of the redemptive power of culture in the face of political and social disasters, the aim is to articulate the role that cultural texts can play in inspiring intellectual resistance, while attending critically to the specificities of individual case studies.
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Pub Date : 2023-01-02DOI: 10.1080/00787191.2023.2180945
A. Lloyd
This Introduction to the special issue The White Rose and the Uses of Culture addresses the role of culture and the arts in the history and reception of the Weiße Rose resistance circle. Literature, music, and the visual arts were at the centre of the student resisters’ lives: they brought and bound them together, and profoundly influenced their ways of seeing the world. They were also the subject of Professor Kurt Huber’s academic research. This essay examines some of the cultural influences on, and interests of, the core members of the resistance group and considers how their cultural engagement might better be understood as an integral part of their individual and collective decision to resist Nazism. It also provides a brief overview of the eight articles in the special issue and sets out some of the key questions they ask about the uses of culture within the White Rose resistance pamphlets and beyond.
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Pub Date : 2023-01-02DOI: 10.1080/00787191.2023.2170958
K. Hilliard
The article considers the quotations from Friedrich Schiller’s essay ‘Die Gesetzgebung des Lykurgus und Solon’ (1789), from the first leaflet of the Weiße Rose, and the unattributed quotation from a poem by Theodor Körner in the sixth and last. The political issues raised in the leaflets are brought into focus by a comparison with the avowed Spartophilia of the Nazi regime and its academic camp-followers. Arising from the discussion of the quotations, the article also considers the problematic status of the ‘Abendland’ in the discourse of the Weiße Rose, and reflects more broadly on the way the leaflets are to be read.
本文考虑了弗里德里希·席勒(Friedrich Schiller)的文章“Die Gesetzgebung des Lykurgus und Solon”(1789)中的引文，来自《魏ße玫瑰》的第一张传单，以及第六张也是最后一张西奥多·Körner的一首诗中未注明出处的引文。传单中提出的政治问题通过与纳粹政权及其学术阵营追随者公开的亲spartopia进行比较而成为焦点。从对引文的讨论中，本文还考虑了“阿本德兰”在魏ße玫瑰话语中的问题地位，并更广泛地反映了传单的阅读方式。
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Pub Date : 2023-01-02DOI: 10.1080/00787191.2023.2171017
Lea Cantor
A surprising feature of the White Rose anti-Nazi resistance pamphlets is their appeal to a foundational classical Chinese text, the Laozi (otherwise known as the Daodejing), to buttress their critique of fascism and authoritarianism. I argue that from the perspective of a 1942 educated readership, the act of quoting the Laozi functioned as a subtle and pointed nod to anti-fascist intellectuals in pre-war Germany, many of whom had interpreted the Laozi as an anti-authoritarian and pacifist text. To a sympathetic reader, the Laozi therefore constituted an apt reference point for critiquing National Socialism. I then introduce a complication for this wartime reading of the Laozi from the perspective of its ambiguous reception in ancient Chinese political thought. I more specifically discuss an ancient line of interpretation of the Laozi that points in the direction of authoritarianism — in stark tension with the White Rose message of passive resistance and popular revolt.
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Pub Date : 2023-01-02DOI: 10.1080/00787191.2023.2180949
D. Lloyd
This article examines the use of references to specifically Christian texts in the White Rose pamphlets. It situates them in their original context, and argues that, whilst the pamphlets of the White Rose are not framed as theological works, the intended audience includes those who are familiar with such a cultural perspective, as is the case with references to other literary and philosophical works. The paper also examines the opinions of the philologist Richard Harder on the pamphlets in his analysis undertaken for the Gestapo, suggesting that in Harder they found the kind of reader at which they were aimed.
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