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German Classics of the Nineteenth and Twentieth Centuries is a collection of carefully selected masterpieces of German literature in last two centuries. The most representative German writers of each period are brought together and represented by their best and finest works from the great epoch of Classicism and Romanticism to early modern literature of twentieth century: Vol. I & II: Johann Wolfgang von Goethe Vol. III: Friedrich von Schiller Vol. IV: Jean Paul; Wilhelm von Humboldt; August Wilhelm Schlegel; Friedrich Schlegel; Novalis; Friedrich Hölderlin; Ludwig Tieck; Heinrich von Kleist Vol. V: Friedrich Schleiermacher; Johann Gottlieb Fichte; Friedrich Wilhem Joseph von Schelling; Ludgwig Achim von Arnim and Clemens Brentano; Jacob and Wilhelm Grimm; Ernst Moritz Arndt; Theodor Kürner; Maximilian Gottfried von Schenkendorf; Ludwig Uhland; Joseph von Eichendorff; Adalbert von Chamisso; Ernst Theodor Amadeus Hoffmann; Friedrich Baron de la Motte-Fouqué; Wilhelm Hauff; Friedrich Rükert; August von Platen-Hallermund Vol. VI: Heinrich Heine; Franz Grillparzer; Ludwig van Beethoven Vol. VII: Georg Wilhelm Friedrich Hegel; Bettina von Arnim; Karl Lebrecht Immermann; Karl Ferdinand Gutzkow; Anastasius Grün, Nikolaus Lenau; Eduard Mörike; Annette Elizabeth von Droste-Hülshoff; Ferdinand Freiligrath; Moritz Graf von Strachwitz; Georg Herwegh; Emanual Geigel Vol. VIII: Berthold Auerbach; Jeremias Gotthelf; Fritz Reuter; Adalbert Stifter; Wilhelm Heinrich Riehl Vol. IX: Friedrich Hebbel; Otto Ludwig Vol. X: Prince Otto von Bismarck; Count Helmuth von Moltke; Ferdinand Lassalle Vol. XI: Friedrich Spielhagen; Theodor Storm; Wilhelm Raabe Vol. XII: Gustav Freytag; Theodor Fontane Vol. XII: Helene Böhlau; Clara Viebig; Eduard von Keyserling; Thomas Mann; Ludwig Thoma; Rudolf Hans Bartsch; Emil Strauss; Hermann Hesse; Ernst Zahn; Jakob Schaffner Vol. XIV: Jakob Wassermann; Bernhard Kellermann; Max Halbe; Hugo von Hofmannsthal; Arthur Schnitzler; Frank Wedekind; Ernst Hardt
From the Biblical period and Classical Antiquity to the rise of the Renaissance and the Enlightenment, aspects of Persian culture have been integral to European history. A diverse constellation of European artists, poets, and thinkers have looked to Persia for inspiration, finding there a rich cultural counterpoint and frame of reference. Interest in all things Persian was no passing fancy but an enduring fascination that has shaped not just Western views but the self-image of Iranians up to the present day. Persophilia maps the changing geography of connections between Persia and the West over the centuries and shows that traffic in ideas about Persia and Persians did not travel on a one-way street. How did Iranians respond when they saw themselves reflected in Western mirrors? Expanding on Jürgen Habermas’s theory of the public sphere, and overcoming the limits of Edward Said, Hamid Dabashi answers this critical question by tracing the formation of a civic discursive space in Iran, seeing it as a prime example of a modern nation-state emerging from an ancient civilization in the context of European colonialism. The modern Iranian public sphere, Dabashi argues, cannot be understood apart from this dynamic interaction. Persophilia takes into its purview works as varied as Xenophon’s Cyropaedia and Nietzsche’s Thus Spoke Zarathustra, Handel’s Xerxes and Puccini’s Turandot, and Gauguin and Matisse’s fascination with Persian art. The result is a provocative reading of world history that dismantles normative historiography and alters our understanding of postcolonial nations.
After a century of Rationalist scepticism and political upheaval, the nineteenth century awakened to a fierce battle between the forces of secularization and the crusaders of a Christian revival. From this battlefield arose an art movement that would become the torchbearer of a new religious art: Nazarenism. From its inception in the Lukasbund of 1809, this art was controversial. It nonetheless succeeded in becoming a lingua franca in religious circles throughout Europe, America, and the world at large. This is the first major study of the evolution, structure, and conceptual complexity of this archetypically nineteenth-century language of belief. The Nazarene quest for a modern religious idiom evolved around a return to pre-modern forms of biblical exegesis and the adaptation of traditional systems of iconography. Reflecting the era's historicist sensibility as much as the general revival of orthodoxy in the various Christian denominations, the Nazarenes responded with great acumen to pressing contemporary concerns. Consequently, the artists did not simply revive Christian iconography, but rather reconceptualized what it could do and say. This creativity and flexibility enabled them to intervene forcefully in key debates of post-revolutionary European society: the function of eroticism in a Christian life, the role of women and the social question, devotional practice and the nature of the Church, childhood education and bible study, and the burning issue of anti-Judaism and modern anti-Semitism. What makes Nazarene art essentially Romantic is the meditation on the conditions of art-making inscribed into their appropriation and reinvention of artistic tradition. Far from being a reactionary move, this self-reflexivity expresses the modernity of Nazarene art. This study explores Nazarenism in a series of detailed excavations of central works in the Nazarene corpus produced between 1808 and the 1860s. The result is a book about the possibility of religious meanin