By Melissa S. Lane, Martin A. Ruehl
The poet Stefan George (1868-1933) used to be some of the most very important cultural figures in sleek Germany. His poetry, in its originality and effect, has been ranked with that of Goethe, HÃ¶lderlin, or Rilke. but George's succeed in prolonged a long way past the field of literature. in the course of his final 3 many years, he attracted a circle of disciples who subscribed to his homoerotic and aestheticist imaginative and prescient of lifestyles and sought to rework it into fact. The works and regarded the circle profoundly affected the highbrow and cultural attitudes of Germany's proficient center type from the start of the 20th century, and are hence the most important to Germany's cultural and highbrow background. The transition from the aestheticist, cosmopolitan values the circle embraced within the early 1900s to the extra explicitly political and patriotic perspectives lots of its contributors espoused in the course of the Weimar Republic either conditioned and mirrored a momentous transformation in German inspiration. The intersection of tradition and politics within the George Circle has acquired little awareness in English-language scholarship before. This quantity contains contributions from significant students in either English- and German-speaking international locations. Its viewers contains students and scholars of German languages and literature, German heritage, and reception of the classics, between different fields. members: Adam Bisno, Richard Faber, RÃ¼diger GÃ¶rner, Peter Hoffmann, Thomas Karlauf, Melissa S. Lane, Robert E. Lerner, David Midgley, Robert E. Norton, Ray Ockenden, Ute Oelmann, Martin A. Ruehl, Bertram Schefold.
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Extra info for A Poet's Reich: Politics and Culture in the George Circle
Robert Norton’s biography examines the homosexual nature of some of George’s personal relationships. 5 Whether they see it as sublimated or acted on, these biographers understand George’s desire as operating in semiprivate, in certain confidence, and almost exclusively within the Circle. But desire for men, or the way George chose to represent it, was an integral part of the poet’s carefully crafted public persona. In the early years of the twentieth century, George became a hero to proponents of homosexual emancipation.
See Ernst Kantorowicz, “Grenzen, Möglichkeiten und Aufgaben der Darstellung mittelalterlicher Geschichte,” ed. Eckhart Grünewald, Deutsches Archiv für Erforschung des Mittelalters l (1994):104–25; here, 121. Note that George defended the antisemitic contents of Wolters’s book against Edith Landmann’s objections: “Nein, aber alles, was recht ist: alles kann man von Euch [the Jews] doch auch nicht loben” (E. Landmann, Gespräche mit Stefan George, 204). 66 GA, 9:57, 34. 67 Berthold Vallentin, Napoleon (Berlin: Georg Bondi, 1923); Friedrich Gundolf, Caesar: Geschichte seines Ruhms (Berlin: Georg Bondi, 1924).
Arthur R. Evans, Jr. (Princeton: Princeton UP, 1970), 178. ” 58 Ernst Robert Curtius, Kritische Essays zur europäischen Literatur, 2nd ed. (Bern: Francke, 1954), 153: “Menschen. Ich erlaube nie, daß sie in meiner Gesellschaft . . ” They had been chosen by God as “Sündenböcke”: E. Landmann, Gespräche mit Stefan George, 109, 87, 106. These comments give some clues as to what George might have told Ernst Kantorowicz in their “grossen Auseinandersetzung über den Zionismus” on 6 November 1920, at the end of which Kantorowicz came to adopt the Master’s standpoint: Ernst Kantorowicz to J.