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Journal articles on the topic 'Iphigenie auf Tauris'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 February 2023

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1

Kwang-Ja Park. "Humanismus in Goethes Iphigenie auf Tauris." Koreanische Zeitschrift für Germanistik 49, no. 1 (March 2008): 5–23. http://dx.doi.org/10.31064/kogerm.2008.49.1.5.

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2

Feldvoss, Lars. "Mellem guden og dyret." K&K - Kultur og Klasse 32, no. 98 (September 30, 2004): 87–112. http://dx.doi.org/10.7146/kok.v32i98.21569.

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3

Klingmann, Ulrich. "Arbeit am Mythos: Goethes Iphigenie auf Tauris." German Quarterly 68, no. 1 (1995): 19. http://dx.doi.org/10.2307/408019.

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4

Dahlhaus, Carl. "Ethos und Pathos in Glucks „Iphigenie auf Tauris“." Die Musikforschung 27, no. 3 (September 21, 2021): 289–300. http://dx.doi.org/10.52412/mf.1974.h3.1980.

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5

Torrance, Isabelle. "Religion and Gender in Goethe's Iphigenie auf Tauris." Helios 34, no. 2 (2007): 177–206. http://dx.doi.org/10.1353/hel.2008.0006.

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6

Maillard, Christine. "Loslösung—Begegnung—Bestimmung Goethes Iphigenie auf Tauris: Mythos und Archetyp." Germanic Review: Literature, Culture, Theory 69, no. 3 (July 1994): 98–105. http://dx.doi.org/10.1080/19306962.1994.11787313.

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7

Hamilton, John T. "Aspects of reception: reading Goethe’s Iphigenie auf Tauris with Adorno, Fassbinder, and Jauss." Classical Receptions Journal 12, no. 2 (October 17, 2019): 129–48. http://dx.doi.org/10.1093/crj/clz016.

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Abstract In staging his Iphigenie auf Tauris, Johann Wolfgang Goethe stages reception itself. The story about a Mycenaean maiden who, exiled from her home in the South, was welcomed and sheltered by the barbarian people of the North, readily represents how the corpus of ancient Greek culture, detached from its native historical context, came to be received and curated by German artists, poets, and scholars, including, of course, by Goethe himself. If Goethe’s text is indeed understood as an allegory of reception, then subsequent readings of his Iphigenie should exhibit any number of ways in which reception itself has been formulated and assessed. The investigations here all turn on the issue of verbal aspect. By turning to key German interpretations of Goethe’s drama by Theodor Adorno, Rainer Werner Fassbinder, and Hans Robert Jauss, which emerged during the socially and politically tumultuous period of 1967–73, the present study aims to give a critical account of receptive paradigms — an account based on an investigation into the varied aspects that distinguish different historical receptions of reception.

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8

Simpson, Patricia Anne. ""Die gewalt'ge Heldenbrust": Gender and Violence in Goethe's Iphigenie auf Tauris." Goethe Yearbook 25, no. 1 (2018): 161–81. http://dx.doi.org/10.1353/gyr.2018.0008.

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9

Erhart, Walter. "Drama der Anerkennung: Neue gesellschaftstheoretische Überlegungen zu Goethes 'Iphigenie auf Tauris'." Jahrbuch der Deutschen Schillergesellschaft: Internationales Organ für Neuere Deutsche Literatur 2007, no. 51 (December 1, 2007): 140–65. http://dx.doi.org/10.46500/83530173-007.

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10

TOBARI, Masami. "Goethes Drama“Iphigenie auf Tauris” unter besonderer Berücksichtigung seines Gedichts“Das Göttliche”." Nippon Gakushiin kiyo 47, no. 3 (1993): 97–120. http://dx.doi.org/10.2183/tja1948.47.97.

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11

Blondeau, Denise. "Travail de la mémoire et construction de l'histoire dans Iphigenie auf Tauris." Cahiers d’études germaniques 29, no. 1 (1995): 147–52. http://dx.doi.org/10.3406/cetge.1995.1345.

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12

Barry, David. "‘IST UNS NICHTS ÜBRIG?’: THE RESIDUE OF RESISTANCE IN GOETHE'S IPHIGENIE AUF TAURIS." German Life and Letters 49, no. 3 (July 1996): 283–96. http://dx.doi.org/10.1111/j.1468-0483.1996.tb01683.x.

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13

Breithaupt, Fritz. "Platons Paradox des Bildes und die Instabilität des Wortes in Goethes Iphigenie auf Tauris." Deutsche Vierteljahrsschrift für Literaturwissenschaft und Geistesgeschichte 69, no. 2 (June 1995): 205–30. http://dx.doi.org/10.1007/bf03374564.

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14

Cyrus Hamlin. ""Myth and Psychology": The Curing of Orest in Goethe's Iphigenie auf Tauris." Goethe Yearbook 12, no. 1 (2004): 59–80. http://dx.doi.org/10.1353/gyr.2011.0096.

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15

Marco, Duranti. "„Geschwister, rettet uns Geschwister“ love between siblings as a religious issue from Euripides’s Iphigenia Taurica to Goethe’s Iphigenie auf Tauris." Acta Antiqua Academiae Scientiarum Hungaricae 56, no. 4 (December 2016): 529–46. http://dx.doi.org/10.1556/068.2016.56.4.10.

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16

Hardin, James, and Ingrid Winter. "Wiederholte Spiegelungen: Funktion und Bedeutung der Verseinlage in Goethes "Iphigenie auf Tauris" und "Wilhelm Meisters Lehrjahre"." German Studies Review 13, no. 1 (February 1990): 150. http://dx.doi.org/10.2307/1431065.

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17

Ba, Amadou O. "Der Briefroman „Une si longue lettre“ von Mariama Ba und Goethes Stück „Iphigenie auf Tauris“: über Geschlechterdifferenzen aus literaturtheoretischer Sicht." Neohelicon 40, no. 2 (February 5, 2013): 625–36. http://dx.doi.org/10.1007/s11059-013-0161-5.

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18

Hellmut Ammerlahn. "Wiederholte Spiegelungen: Funktion und Bedeutung der Verseinlage in Goethes Iphigenie auf Tauris und Wilhelm Meisters Lehrjahre (review)." Goethe Yearbook 6, no. 1 (1992): 252–55. http://dx.doi.org/10.1353/gyr.2011.0283.

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19

Meyer, Anne-Rose. "Alois Wierlacher: Hingabe und Vertragsstiftung. Lessings Emilia Galotti und Goethes Iphigenie auf Tauris als Dramen bibelkritischer bzw. rechtspolitischer Sicherung menschlichen Lebens und Zusammenlebens." Zeitschrift für interkulturelle Germanistik 12, no. 1 (July 1, 2021): 209–12. http://dx.doi.org/10.14361/zig-2021-120116.

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20

Hecker, Hans. "Kerstin S. Jobst, Geschichte der Krim. Iphigenie und Putin auf Tauris, Berlin [u. a.]: De Gruyter Oldenbourg 2020, IX, 384 S., EUR 39,95 [ISBN 978‑3‑11‑051808‑5]." Militaergeschichtliche Zeitschrift 80, no. 2 (November 1, 2021): 379–82. http://dx.doi.org/10.1515/mgzs-2021-0057.

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21

Götze, Steffen. "Alois Wierlacher, Hingabe und Vertragsstiftung. Lessings ‚Emilia Galotti‘ und Goethes ‚Iphigenie auf Tauris‘ als Dramen bibelkritischer bzw. rechtspolitischer Sicherung menschlichen Lebens und Zusammenlebens. (Beiträge zur Neueren Literaturgeschichte 403) Winter, Heidelberg 2020. 366 S., € 38,–." Arbitrium 40, no. 1 (March 3, 2022): 64–68. http://dx.doi.org/10.1515/arb-2021-0050.

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22

Cwiklinski, Sebastian. "Jobst, Kerstin S. : Geschichte der Krim. Iphigenie und Putin auf Tauris. Berlin/Boston: De Gruyter 2020. X, 394 S., 16 Abb. 8°. Brosch. £ 24,95. ISBN 978-3-11-051808-5." Orientalistische Literaturzeitung 117, no. 3 (November 1, 2022): 261–63. http://dx.doi.org/10.1515/olzg-2022-0090.

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23

Kramer, Olaf. "»Es spricht kein Gott; es spricht dein eignes Herz«. Kommunikative Autonomie und rhetorische Typologie in Goethes Iphigenie." Rhetorik 33, no. 1 (January 1, 2014). http://dx.doi.org/10.1515/rhet.2014.009.

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AbstractThe following contribution will show how Goethe’s play Iphigenie auf Tauris, being deeply rooted in rhetoric and discourse, is differing from its Euripidean predecessor as well as from the prevailing opinion of literary scholars. Firstly, by looking at Iphigenie’s struggle for autonomy, the text will show that Iphigenie’s ›devilish humanity‹ stems from herself being a rhetorical person, and that her weaknesses let her turn to communicative and rhetorical means. Secondly, by analyzing the communicative strategies used by the main personnel of the drama, namely Iphigenie, Thoas and Pylades, I will show that Goethe embedded a rhetorical typology into his work. All three of them embody different rhetorical strategies and only by using them thoughtfully, a communicative rather than a violent denouement is possible. With the consequence that even Orestes’ healing can be seen as a therapeutic rhetorical act. Thus Iphigenie can be seen as a mediation upon the possibilities and limitations of rhetoric and communication.

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24

Armini, Alice. "PENDIDIKAN MORAL DALAM DRAMA TARTUFFE KARYA MOLIÉRE DAN DRAMA IPHIGENIE AUF TAURIS KARYA GOETHE." LITERA 12, no. 1 (July 12, 2013). http://dx.doi.org/10.21831/ltr.v12i01.1326.

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This study aims to describe how morality is reflected through the authors’ worldviews in Molière’s drama Tartuffe and Goethe’s drama Iphigenie auf Tauris, with French and German social backgrounds during the classical era. The research data were descriptions of moral education based on the worldviews of the authors of the two dramas. The findings show that the authors’ worldviews are related to universal humanity values. Based on theirworldviews, it can be summarized that the moral education contents in the two dramas are similar, covering sound reasoning, clear mind, and noble character. These three finally succeed in getting rid of human cruelty and uncivilized deeds.

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