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1 quote from George Prochnik, The impossible exile. Stefan Zweig at the end of the world, transl. Andreas Wirthensohn, Munich, C. H. Beck, 2016, pp. 148-149.
2 Stefan Zweig, The world of yesterday. Memories of a European, Frankfurt / M., Fischer Verlag, 2016, p. 40.
3 Stefan Zweig, “The Jewish in my being and work”, in Bavarian Israelite Community Newspaper 8 (1926), pp. 228-230, here p. 230.
7 Jacques Le Rider emphasizes that the Jewish intellectuals of the older generation often hardly took the anti-Semitic troublemakers (such as Lueger) seriously. This underestimation of the real danger of Viennese anti-Semitism was a hallmark of the liberal old guard. Cf. Jacques Le Rider, "Stefan Zweig - Representation of Judaism in the narratives of the thirties and forties", in Mark H. Gelber, Klaus Zelewitz (ed.), Stefan Zweig. Exile and the search for world peace, Files of the International Stefan Zweig Congress, February 18-23, 1992, Schloss Leopoldskron Salzburg, Riverside, Adriane Press, 1995, p. 206.
8 Harry Zohn, “Jewish Themes in Stefan Zweig”, in Journal of the International Arthur Schnitzler Research Association, 6, 2 (1967), p. 36.
9 Gelber is of the opinion that the first generation of Zweig researchers, especially Stefan Zweig's first wife, Friderike von Winternitz (Stefan Zweig, How I experienced it, 1948), and the Zweig biographer Donald Prater (European of Yesterday, 1968) only briefly mention Zweig's relationship to Judaism and Jerusalem in their well-known books. See Mark H. Gelber, Stefan Zweig, Judaism and Zionism, Innsbruck, StudienVerlag (= writings of the Center for Jewish Studies, vol. 24), 2014, p. 34ff.
10 Margarita Pazi, “Stefan Zweig: Europeans and Jews”, in Modern Austrian Literature, 14 / 3-4 (1981), p. 296.
11 Edward Castle, German-Austrian literary historyA handbook on the history of German poetry in Austria-Hungary, Vol. 4, Vienna, C. Fromme, 1937, p. 1730.
12 On the author's early preoccupation with Judaism (1900-1917) see Stephan Resch, Stefan Zweig and the idea of Europe, Würzburg, Königshausen & Neumann, 2017, p. 81ff.
13 Jacques Le Rider, “Stefan Zweig - Representation of Judaism in the narratives of the thirties and forties”, p. 208.
14 Stefan Zweig, The world of yesterday, P. 7.
15 Ibid., P. 8. In his first self-portrait Glance in the mirror the writer identifies “four strings of his being” in himself: “the German, the Jew, the European, the cosmopolitan”. C.V. newspaper, May 20, 1927, p. 1.
16 Harry Zohn, "Stefan Zweig's cultural mediocrity: A Jewish character trait?", In Bulletin of the Leo Baeck Institute 63 (1982), pp. 19-31, here p. 22. Cf. also Margarita Pazi, Stefan Zweig, P. 296.
17 Quoted from George Prochnik, The impossible exile, P. 143.
18 Stefan Zweig, "Romain Rolland", in Ders., Collected Works, Düsseldorf, Null Papier Verlag, 2013, p. 4571.
20 In 1881 Stefan Zweig's birth with the Hebrew name Samuel was entered in the birth register for the Israelite religious community in Vienna. Presumably the writer was called by his Jewish first name on the Sabbath and on public holidays. See Eva Plank, I want to give you a future and a hope (Jer 29:11): The biblical prophet figure and its reception in the dramatic poem Jeremias by Stefan Zweig, Göttingen, V&R Unipress, 2018, p. 21.
21 Stefan Zweig, The world of yesterday, Pp. 26-27.
22 Cf. Matjaž Birk, "Traveling is a rest in the turmoil of the world". Foreign hermeneutic insights into Stefan Zweig's travel diaries, Würzburg, Königshausen & Neumann, 2016, p. 27.
23 Mark H. Gelber, "Judaism and Jewish Identity", in Arturo Larcati, Klemens Renoldner, Martina Worgötter (eds.), Stefan Zweig Handbook, Berlin, de Gruyter, 2018, p. 755.
24 Cf. Gershon Shaked, "The grace of reason and that of misfortune: Zweig and Roth - An exchange of letters", in Mark H. Gelber (ed.), Stefan Zweig today, New York Peter Lang (= New Yorker Studien zur Neueren Deutschen Literaturgeschichte 7), 1987, pp. 141-159, here p. 153.
25 Letter to Martin Buber dated May 8, 1916. Stefan Zweig, Letters 1914-1919, ed. Knut Beck, Jeffrey B. Berlin, Natasha Weschenbach, Frankfurt / M., S. Fischer, 1998, p. 108.
26 On the subject of heterotopia, see Philip V. Bohlmann, “Jüdische Lebenswelten between utopia and heterotopia, Jewish music between shtetl and ghetto”, in Song and Popular Culture, 47th year (2002), p. 37.
27 On the diaspora concept see Andreas B. Kilcher, “Diasporakonzepte”, in Hans Hotto Horch (ed.), Handbook of German-Jewish Literature, Berlin / Boston, De Gruyter, 2016, pp. 135-136.
28 The author's idea of a territorial solution to the Jewish question can be found in the introduction to the work of Joseph Leftwich What Will Happen to the Jews (1936). Mark H. Gelber, Judaism and Jewish Identity, P. 757. In an undated letter to Arnold Zweig, presumably written in May 1938, the author declared himself against Zionism: “Palestine was also a sentimentality, an anti-logism […]. Palestine can no longer be carried and subsidized by impoverished and exhausted Judaism [...] ”. Because of the urgent situation of the threatened Jewish masses and the Jewish refugees, Stefan Zweig might have wanted to make a pragmatic decision. Quoted from Mark H. Gelber, Stefan Zweig, Judaism and Zionism, P. 31.
29 Stefan Zweig, The world of yesterday, P. 26.
31 Cf. the afterword by Heinz Lunzer in Madaleine Rietra, Rainer Joachim Siegel (ed.), "Any friendship with me is pernicious". Joseph Roth and Stefan Zweig. Correspondence 1927-1938, Göttingen, Wallstein, 2011, p. 579. On Zweig's relationship to Zionism, see Mark H. Gelber, Stefan Zweig, Judaism and Zionism, P. 57ff.
32 Cf. Margit Dirscherl, "Stefan Zweig: Judentum und Zionismus bei Mark H. Gelber", in The Modern Language Review, Vol. 110, 4 (2015), p. 1165.
33 These young Jewish cultural evenings organized by Buber were an important part of the cultural Zionist program in Vienna and Berlin at the beginning of the 20th century. Mark H. Gelber, Stefan Zweig, Judaism and Zionism, Pp. 90-91.
34 Mark H. Gelber, “The Young Jewish Movement,” in Yearbook Leo Baeck Institute, 31, (1986), pp. 105-119, here p. 114.
35 Ibid., P. 118.
36 Mark H. Gelber, Stefan Zweig, Judaism and Zionism, P. 97.
37 On the Jewish Renaissance and Cultural Zionism in Vienna, see Andreas B. Kilcher, “Jüdische Renaissance und Kulturzionismus”, in Hans Otto Horch (ed.), Handbook of German-Jewish Literature, Pp. 99-121, here p. 107.
38 The little novella In the snow was together with three early poems of Zweig, Trugland, Spinoza and The court, in The world released. In 1902 the same works appeared in the Zionist periodical Jewish almanac, in a partially changed edition. See Mark H. Gelber, "The Impact of Martin Buber on Stefan Zweig", in Modern Austrian Literature 14 / 3-4 (1981), pp. 313-335, here p. 315. On Stefan Zweig's relationship to Zionism, see Jeffrey B. Berlin, “Response and Impression. Encountering Concepts of Judaism and Zionism in the Unpublished Correspondence between Martin Buber and Stefan Zweig (1902-1931) ”, in Germanic-Romanic monthly 30, 3 (2000), pp. 333-360, here p. 339.
39 Stefan Zweig, stories, ed. Knut Beck, Frankfurt / M., S. Fischer, 2007, pp. 248-314, here p. 98.
40 Cf. Alexander Schüler, "The German-Jewish Literature of Viennese Modernism", in Hans Otto Horch, Handbook of German-Jewish Literature, P. 316.
41 Mark H. Gelber, Stefan Zweig, Judaism and Zionism, P. 95.
42 Zweig takes inter alia Reference to the pogroms in Ukraine, Poland, Lithuania and Belarus after the assassination of Tsar Alexander II (1881), in Moscow (1891-1892), in France after the Dreyfus Affair (1895-1898), and then in Kishinev and Russia (1903).
43 Cf. Margarita Pazi, Stefan Zweig, P. 297.
44 See Giuliano Baioni, Kafka. Literature and Judaism, Stuttgart-Weimar, Metzler, 1994, p. 14.
45Stefan Zweig, "Introduction", E. M. Lilies. His work, Berlin, Schuster & Loeffler, 1903, p. 19.
46 Mark H. Gelber, The Impact of Martin Buber on Stefan Zweig, P. 317.
47 Cf. Michel Foucault's statement on the heterotopia of the cemetery: “[...] Every heterotopia [has] a very specific function within society, and the same heterotopia can, depending on the synchronicity of the culture in which it is located, like this or so work. As an example I take the strange heterotopia of the cemetery […] ”. According to Foucault, the cemetery shows the extent to which this is a heterotopia that can combine "several rooms, several placements" in a single place, "which are inherently incompatible". As a spatial staging of death, the cemetery can be understood as an appearance of non-genuine spatial significance. P. 40. Cf. Michel Foucault, "Other spaces", in Karlheinz Barck et al. (Ed.), Aesthesis. Perception today of an aesthetic or perspectives of another aesthetic, Leipzig, Reclam, 1992, pp. 34-46, here pp. 40-41.
48 Mark H. Gelber states in this connection that Zweig was the model for his novella In the snowwho were the works of supporters of the Association for Culture and Science of Judaism, such as Heinrich Heine (The Rabbi von Bacherach, 1840), Karl Emil Franzos (The Jews of Barnow, 1877), Leopold von Sacher-Masoch (Polish stories, 1887, or New stories of the Jews, 1881) with their stories about the flagellants. Mark H. Gelber, The Impact of Martin Buber on Stefan Zweig, P. 321. The writers of the culture and science of Judaism in particular pleaded for the self-assertion of Jewish identity in the multilingualism and pluriculturalism of the diaspora in modern times.
49 Zygmunt Bauman, "Life in the Diaspora", in Isolde Charim, Gertraud Auer Borea (ed.), Life model of the diaspora, Bielefeld, transcript, 2012, pp. 95-103, here p. 95.
50 Quotation from Ulrich Engel, "Boundaries as' Loci theologici" - Sketches for a post-conciliar diaspora theology ", in Petrus Bsteh, Brigitte Proksch, Diaspora - monotheistic way of world presence. The importance of charisms and religious communities for the local church, Vienna, LIT Verlag, 2017, p. 67.
51 In Martin Buber's magazine The Jew
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