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Journal articles on the topic 'Lebensreform'

Author: Grafiati

Published: 4 June 2021

Last updated: 11 February 2022

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1

Alter, Joseph S. "From Lebensreform to Swadeshi." Asian Medicine 15, no. 1 (November 19, 2020): 107–32. http://dx.doi.org/10.1163/15734218-12341463.

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Abstract As an institutionalized “indigenous” system of medicine in India, nature cure derives directly from ideas and practices developed within the rubric of Lebensreform, a radical, back-to-nature health reform movement that took shape in late nineteenth- and early twentieth-century central Europe. Nature cure developed in twentieth-century India as a deeply embodied manifestation of Swadeshi, a social, cultural, and anticolonial political movement intimately concerned with independence and liberation. Significant parallels between Lebensreform and Swadeshi point toward an understanding of medicine based on the habitus of class and global countercultural practices. Using examples from the work of Adolf Just and other Germans writing at the turn of the nineteenth century and the case of Arogya Mandir, a nature cure hospital established by Vithal Das Modi in Gorakhpur in 1940, this essay examines how the radical, utopian ideals of Lebensreform were translated into institutionalized medical practice that facilitated the embodiment of Swadeshi as a political philosophy of health reform in colonial India.

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2

Krabbe, Wolfgang R. "„Die Weltanschauung der Deutschen Lebensreform-Bewegung ist der Nationalsozialismus“." Archiv für Kulturgeschichte 71, no. 2 (December 1989): 431–62. http://dx.doi.org/10.7788/akg.1989.71.2.431.

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3

Cluet, Marc. "« La Lebensreform ou la dynamique sociale de l’impuissance politique »." Revue de l’Institut français d’histoire en Allemagne, no. 3 (February 6, 2011): 69–74. http://dx.doi.org/10.4000/ifha.135.

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4

Yri, Kirsten. "Lebensreform and Wandervögel Ideals in Carl Orff's Carmina Burana." Musical Quarterly 100, no. 3-4 (2017): 399–428. http://dx.doi.org/10.1093/musqtl/gdy007.

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5

Rohkrämer, Thomas. "Avantgarden der Biopolitik: Jugendbewegung, Lebensreform und Strategien biologischer “Aufrüstung”." German History 36, no. 4 (July 11, 2018): 652–54. http://dx.doi.org/10.1093/gerhis/ghy060.

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6

Arburg, Hans-Georg von. "nr="50"Die Siedlung: Wohnen im Rückzugsgebiet des modernen Hauses." Zeitschrift für Germanistik 30, no. 1 (January 1, 2020): 50–70. http://dx.doi.org/10.3726/92165_50.

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Die Debatte um das Neue Bauen in den 1920er Jahren konstruiert auch eine neue Ikone: das moderne Haus. Gleichzeitig propagieren Verfechter einer allgemeinen Boden- und Lebensreform eine alternative Variante: die Siedlung. Siedeln wird zum Thema einer weit verbreiteten und ausdifferenzierten Spezialliteratur über das neue Wohnen. Die Beispiele von A. Loos, H. Meyer und B. Taut zeigen, wie eigenwillig und wie radikal die Visionen vom neuen Leben in diesem Rückzugsgebiet des modernen Hauses sind.

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7

Pailhès, Anne-Marie. "Le végétarisme dans l’Allemagne contemporaine et l’héritage de la Lebensreform." Recherches germaniques, HS 11 (July 19, 2016): 219–29. http://dx.doi.org/10.4000/rg.855.

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8

Kämpf, Tobias. "Leitbild Lebensreform. Harry Graf Kessler und Karl Ernst Osthaus als Museumsgründer." Zeitschrift für Kunstgeschichte 83, no. 1 (March 24, 2020): 49–90. http://dx.doi.org/10.1515/zkg-2020-1003.

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AbstractAt the beginning of the twentieth century, Germany moved to the institutional forefront of the art world. Through the creation of two museums, in Hagen and in Weimar, dedicated to contemporary avant-gardes in art, architecture, and design, the recently united nation propagated its claim for international leadership in the cultural sphere. Both establishments were the result of private initiatives of collectors who possessed great literary talent and artistic distinction and who were strongly opposed to the aesthetic ideals of the main arbiter of German taste, Emperor William II. This essay is the first comparative study of the museums in Hagen and Weimar, whose founders disagreed with developments in Darmstadt but were inspired by those in Hamburg and, to a lesser degree, in Krefeld. Analyzing their intellectual origins and historic development, the essay provides a comprehensive chronology as well as an articulate topography of early-twentieth-century German art institutions promoting cultural innovation.

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9

Braungart, Wolfgang. "Björn Spiekermann: Literarische Lebensreform um 1900. Studien zum Frühwerk Richard Dehmels." George-Jahrbuch 8, no. 1 (August 27, 2010): 206–7. http://dx.doi.org/10.1515/9783484605695.3.206.

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10

Wiedemann, Inga. "Anleitungen zur Selbstperfektionierung." Paragrana 30, no. 1 (June 1, 2021): 190–208. http://dx.doi.org/10.1515/para-2021-0013.

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Abstract Anleitungen zur Selbstperfektionierung wurden geschrieben, um für eine radikale Lebensreform zu werben. Die Kommunikation unter den Reformbefürwortern erfolgte über Schreiben, Lesen und Diskutieren, um Praktiken, Kenntnisse und den Zusammenhalt zu fördern. Da es nur wenigen gelang, sich zeitlebens einem entsagungsvollen Lebensstil zu unterziehen, erwachten immer wieder Bewegungen, die aufs Neue Ängste und Hoffnungen der Menschen artikulierten und zeitgemäße Rezepte für ein glücklicheres Leben lieferten. Ältere Schriften wurden von späteren Generationen verarbeitet und neu interpretiert. Waren die Anleitungen überzeugend, förderten sie über längere Zeit soziokulturelle Prozesse innerhalb der Gesellschaft. Zunächst radikal scheinende Forderungen wurden schließlich allgemein anerkannt.

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11

Grisoni, Anahita. "De la Lebensreform à la naturopathie : quelle nature pour le changement social ?" Recherches germaniques, HS 11 (July 19, 2016): 201–18. http://dx.doi.org/10.4000/rg.859.

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12

Helmstädter, Axel. "Okkulte Medizin im 20. Jahrhundert: Pharmakotherapie nach Demeter Georgievitz-Weitzer, genannt Surya (1873–1949)." Gesnerus 68, no. 2 (November 11, 2011): 198–217. http://dx.doi.org/10.1163/22977953-06802003.

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Demeter Georgievitz-Weitzer (1873–1949), called “Surya”, Sanskrit for “sun”, was an important representative of medical occultism in the first half of the 20th century. He worked as a journal editor and published a 13-volume book series about occult medicine, mainly written by himself. His hypotheses were closely related to the “Lebensreform” movement around 1900. Regarding diagnostics, he relied on astrology, cheiromancy, and clairvoyance, while therapeutics were dominated by diet and spagyric remedies according to Cesare Mattei (1809–1896) and Carl-Friedrich Zimpel (1801–1879). In his later years, he developed his own healing system, initially comprising eight, later only two preparations. Surya remedies were commercially available until the end of the 20th century

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13

Vanja, Christina. "Bernd Wedemeyer-Kolwe, Aufbruch! Die Lebensreform in Deutschland. Darmstadt, Philipp von Zabern 2017." Historische Zeitschrift 307, no. 3 (December 5, 2018): 870–71. http://dx.doi.org/10.1515/hzhz-2018-1578.

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14

Portioli, Claudia. "War, Culture and Lebensreform. Germany’s way to itself? A few considerations on Simmel’s war writings." Simmel Studies 22, no. 2 (April 9, 2019): 99–124. http://dx.doi.org/10.7202/1058559ar.

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The paper explores Simmel’s writings explicitly dedicated to the war and uses them as sources for investigating the underlying social and cultural context with which Simmel interacted. In particular, it takes into account possible links between Simmel’s considerations on the relationship between war and the crises of modern culture and the multifaceted life-reform movements developed in pre-war Germany. The latter movements, which arose in the last decades of the 19thcentury, expressed a critical reaction to the negative characteristics of modern German society and a search for alternative lifestyles. The paper also investigates the sense of a few inconsistencies found when comparing specific passages that Simmel wrote on the same topics during the war. In the second part, the author considers how the development of Simmel’s narrative on the war affects several key elements of his thought such as qualitative individualism, subjective culture, identity and/or the issue of a new order of values. The author suggests that all these elements become part of an intertwined tissue of arguments which delineate Simmel’s attempt, as an individual, to react to a widespread cultural and spiritual distress.

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15

heinzelmann, ursula. "Mööhrenlaibchen: How the Carrot Got into the Cheese." Gastronomica 9, no. 3 (2009): 48–52. http://dx.doi.org/10.1525/gfc.2009.9.3.48.

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At first glance the small, round cow's milk cheese seems decidedly unexciting, one of the mild, semi-hard, ‘‘children’’ cheeses Germans apparently favor for their unobtrusiveness, the very opposite of the characterful, often pungent varieties their French neighbors like to make and eat. However, the intense orange color is unusual and the flavor special enough to find out more about it. Indeed, the Mööhrenlaibchen, literally ‘‘small carrot round‘‘, is a modern classic of the new German artisanal cheese scene. Its origin is at the Dottenfelder Hof near Frankfurt am Main, a renowned Demeter estate where the ideals of the anthroposophist Rudolf Steiner are put to practice. But Mööhrenlaibchen also taps into German history: a long tradition of coloring cheeses (for various reasons), as well as vegetarianism and the Lebensreform movement that formed as a countertrend to the heavy and rapid industrialization and urbanization at the end of the 19th century. The article explores the complex role the carrots play in this modern German artisanal cheese.

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16

Keitel, Peter. "Die Literatur der Lebensreform. Kulturkritik und Aufbruchstimmung um 1900. Herausgegeben von Thorsten Carstensen und Marcel Schmid. Bielefeld: transcript, 2016. 352 Seiten. €39,99." Monatshefte 109, no. 3 (September 2017): 485–87. http://dx.doi.org/10.3368/m.109.3.485.

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17

HAARMANN, HERMANN, and KLAUS SIEBENHAAR. "Lebensreform und Tendenzkunst. Zum Frühwerk Friedrich Wolfs." Internationales Archiv für Sozialgeschichte der deutschen Literatur (IASL) 10, no. 1 (1985). http://dx.doi.org/10.1515/iasl.1985.10.1.113.

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18

Wellnitz, Katrin. "Vom Gottesdienst zum „Lebensdienst“1. Gottesvorstellungen zwischen Frömmigkeit und Lebensreform in Lou Andreas-Salomés religionstheoretischen Schriften und ihrer Erzählung Ródinka. Russische Erinnerung." Wortfolge, no. 4 (December 23, 2020). http://dx.doi.org/10.31261/wss.2020.04.03.

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Der vorliegende Beitrag befasst sich mit ausgewählten religionstheoretischen, autobiographischen und literarischen Texten von Lou Andreas-Salomé und veranschaulicht, dass das darin vertretene Gedankengut, aber auch die Lebensführung der Autorin, im Spannungsfeld zwischen heutzutage als archaisch geltenden Frömmigkeitskonzepten und frühmodernen Lebensreformbestrebungen entstanden. Lou Andreas-Salomés religionstheoretische Essays, aber auch Briefe und autobiographische Aufzeichnungen werden herangezogen, um ihr Gottesbild und gleichsam ihre selbstbestimmte und eigenwillige Lebensform nachzuzeichnen. Es wird eine Bewegung zwischen der ‚alten‘ Größe Gott und der neuen metaphysischen Größe des ‚Lebens‘ aufgezeigt, die kennzeichnend ist für die Literatur und das Denken der Lebensreformbewegung. In einem weiteren Schritt wird Andreas-Salomés Erzählung Ródinka. Russsische Erinnerung von 1923 als die literarische Realisation ihrer theoretischen Reflexionen in den Blick genommen und es wird nachvollzogen, wie darin Frömmigkeitsideale und Lebensreformgedanken aufeinanderprallen. Es wird aufgezeigt, inwiefern die Autorin diese thematischen Bewegungen in ihrer Erzählung auch narratologisch fundiert.

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