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Author: Martina Groß

quality of a poem for me, and I have learned (from the stage) to what extent today’s literature is worked out as a problem at the desk and is made for the spectacles of the collector instead of for the ears of living human beings.” 12 Between February and June 1916, Hugo Ball staged a series of

In: Disasters of War

Movement: The Contradictory Effects of Gender,’ Society & Natural Resources 16, no. 10 (2003): 909–32. 26 Sara Ahmed, Living a Feminist Life (Durham, NC: Duke University Press, 2017), 86 . 27 Ahmed, Living a Feminist Life , 86. 28 Aileen Moreton-Robinson, Talkin’ up to the

In: Emotions: History, Culture, Society
Author: Yan Wei

life in a narrow attic in Shanghai and did not belong to any literary communities. Besides writing Lu Ping stories, Sun served as editor for a few detective journals such as Great Detective and The Blue Book . After 1949, Sun made a living by adapting historical plays for the Shanghai Opera House

In: Detecting Chinese Modernities
Author: Gustavo Esparza

of God he [was] created; male and female he created them.” 5 This is the creation story described in chapter 1. In the second chapter, the creation of the world and of the human being is narrated thus: Then he breathed into his nostrils a breath of life, and thus man became a living being … The

In: The Bounds of Myth
Author: Yan Wei

detective fiction presents a rich source for learning about the daily life and anxieties of Chinese—especially Shanghai urbanites—during the Republican era. To be more specific, Chinese detective works of that period capture two particularly noteworthy aspects of everyday life. First, they are witnesses

In: Detecting Chinese Modernities
Author: Janne Tapper

the opposite of necessities by which human mind idealizes permanent structures (see Michelman 2010, 106, 235–236). French philosopher and author Albert Camus argues that people idealize reasons to make life worth living; people cannot endure a lucid groundlessness of existence (1990, 1–9). He notes

In: Theatre Scandals

jamais abandonner. Puisqu’a vous suis la reste de ma vie. Full of grief and melancholy, Seeing my pain only multiply And that its end I can no longer bear, To comfort myself I am constrained To give you the surplus of my life. So I beg you and humbly appeal, For the sufferings with

In: A Companion to Death, Burial, and Remembrance in Late Medieval and Early Modern Europe, c. 1300–1700
Author: Stephen Harris

may find that we have nothing to share whatsoever, and that is where we reach the limits of empathy. Our bodies, by virtue of the genomes they carry, are capable of providing us with a whole palette of sounds. But it is our own life histories, the variations between the alleles we carry, and, perhaps

In: Emotions: History, Culture, Society
Author: Holger Nath

the Forverts motivated him to write this feuilleton. He was generally very critical of this intellectual life and mocked the pretentiousness of the literati. He claimed that he was pursuing his dream, and that his goals would not be achieved by spending time in a frivolous locale like a café

In: Places and Forms of Encounter in Jewish Literatures
Author: Michel Weemans

himself interpreted the famous passage from Psalm 42 – ‘As a stag languishes after the living water, so my soul languishes towards you, my God. My soul is thirsty for God, for the God of life’ – as the soul’s desire to unite itself to Christ, source of light and purification. 49 Figure 17

In: Landscape and the Visual Hermeneutics of Place, 1500–1700