'A New History of German Literature' offers some 200 essays on events in German literary history.

Publisher description

This accessible and fresh account of German writing since 1750 is a case study of literature as a cultural and spiritual resource in modern societies. Beginning with the emergence of German language literature on the international stage in the mid-eighteenth century, the book plays down conventional labels and periodisation of German literary history in favour of the explanatory force of international cultural impact. It explains, for instance, how specifically German and Austrian conditions shaped major contributions to European literary culture such as Romanticism and the ‘language scepticism’ of the early twentieth century. From the First World War until reunification in 1990, Germany’s defining experiences have been ones of catastrophe. The book provides a compelling overview of the different ways in which German literature responded to historical disaster. They are, first, Modernism (the ‘Literature of Negation’), second, the literature of totalitarian regimes (Third Reich and German Democratic Republic), and third the various creative strategies and evasions of the capitalist democratic multi-medial cultures of the Weimar and Federal Republics. The volume achieves a balance between textual analysis and cultural theory that gives it value as an introductory reference source and as an original study and as such will be essential reading for students and scholars alike.

Originally published in 1939 and revised in 1959, this book traces back to their origins the literary movements and phases of German literature of 1880 to 1950 as they occur and shows how and why they pass over into succeeding phases. It closely analyses Naturalism, Impressionism, Neo-romanticism and Expressionism as well as dealing exhaustively with Surrealism, Magic Realism and Existentialism. The book includes discussion of post-war Anglo-American and French literature.

Beller-McKenna counters music historians's reluctance to address Brahms's Germanness, wary perhaps of fascist implications. He gives an account of the intertwining of nationalism, politics, and religion that underlies major works, and enriches both our understanding of his art and German culture.

This is the first systematic analysis of German public opinion at the outbreak of the Great War. Jeffrey Verhey's powerful study demonstrates that the myth of war enthusiasm was historically inaccurate. He also examines the development of the myth in newspapers, politics and propaganda, and the propagation and appropriation of this myth after the war. His innovative analysis sheds new light on German experience of the Great War and on the role of political myths in modern German political culture.

The contemporary theologian Hans Küng has asked if the "death of God," proclaimed by Nietzsche as the event of modernity, was inevitable. Did the empowering of new forms of rationality in Western culture beginning around 1500 lead necessarily to the reduction or privatization of faith? In Dialogues between Faith and Reason, John H. Smith traces a major line in the history of theology and the philosophy of religion down the "slippery slope" of secularization—from Luther and Erasmus, through Idealism, to Nietzsche, Heidegger, and contemporary theory such as that of Derrida, Habermas, Vattimo, and Asad. At the same time, Smith points to the persistence of a tradition that grew out of the Reformation and continues in the mostly Protestant philosophical reflection on whether and how faith can be justified by reason. In this accessible and vigorously argued book, Smith posits that faith and reason have long been locked in mutual engagement in which they productively challenge each other as partners in an ongoing "dialogue." Smith is struck by the fact that although in the secularized West the death of God is said to be fundamental to the modern condition, our current post-modernity is often characterized as a "postsecular" time. For Smith, this means not only that we are experiencing a broad-based "return of religion" but also, and more important for his argument, that we are now able to recognize the role of religion within the history of modernity. Emphasizing that, thanks to the logos located "in the beginning," the death of God is part of the inner logic of the Christian tradition, he argues that this same strand of reasoning also ensures that God will always "return" (often in new forms). In Smith's view, rational reflection on God has both undermined and justified faith, while faith has rejected and relied on rational argument. Neither a defense of atheism nor a call to belief, his book explores the long history of their interaction in modern religious and philosophical thought.