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Journal articles on the topic 'Magic Mountain'

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Published: 4 June 2021
Last updated: 13 February 2022

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1

Viano, Carlo Augusto. "The Magic Mountain." RIVISTA DI STORIA DELLA FILOSOFIA, no. 4 (October 2017): 575–84. http://dx.doi.org/10.3280/sf2017-004003.

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2

Kord, Catherine, Thomas Mann, and John E. Woods. "The Magic Mountain." Antioch Review 54, no. 3 (1996): 370. http://dx.doi.org/10.2307/4613374.

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3

Rutten, T. "The Magic Mountain." BMJ 338, jan05 2 (January 5, 2009): a3032. http://dx.doi.org/10.1136/bmj.a3032.

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4

Cavanagh, H. Dwight. "The Magic Mountain." Cornea 9, no. 3 (July 1990): 183. http://dx.doi.org/10.1097/00003226-199007000-00001.

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5

SHORE, MILES F. "Saranac: America's Magic Mountain." American Journal of Psychiatry 143, no. 12 (December 1986): 1617–18. http://dx.doi.org/10.1176/ajp.143.12.1617.

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6

Barclay, William R. "Saranac: America's Magic Mountain." JAMA: The Journal of the American Medical Association 257, no. 7 (February 20, 1987): 985. http://dx.doi.org/10.1001/jama.1987.03390070105039.

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7

Stewart, D. H. "Mann's the Magic Mountain." Explicator 57, no. 4 (January 1999): 221–23. http://dx.doi.org/10.1080/00144949909596880.

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8

Ramazanova, Z. B., and M. R. Seferbekov. "MOUNTAINS AND CAVES IN THE ANDIS’ RITES OF THE SUN AND RAIN MAKING." History, Archeology and Ethnography of the Caucasus 13, no. 3 (September 15, 2017): 120–24. http://dx.doi.org/10.32653/ch133120-124.

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Mod and Bakhargan were the most revered mountains for the Andis. According to the authors, the Andis used mountains and caves, as parts of the sacred landscape, on calendar holidays and in the rites of meteorological and healing magic. Thus, rites of the sun and rain making were held here. On the mountain of Bakhargan, there was a spring with healing water. The mountain of Bakhargan was used in the ceremonies of folk medicine: praying for healing, sick people described three circles round the rocks of the sacred mountain in the counterclockwise direction. In the mythology of the Andis, the tops of the mountains were the habitat of the supreme god and mountain angels. The Andis associated mountains with legends, containing the motifs of the biblical legend of the Flood. After converting to Islam, the most revered mountains were turned into places of worship, where the rite of dhikr was conducted and alms were dealt out during the prayers. Many of the rites for changing weather were led by local religious authorities or elders. Besides the use of mountains and caves in the rites of the sun and rain making, the Andis also had other rites of meteorological magic. The most common of them was the rite with a mummer. There were also rites with the use of the skull of a stallion and a snake, probably related to zoolatry. Analysis of orolatry, meteorological and healing magic of the Andis testifies to the syncretism of their spiritual culture. This confusion of traditional beliefs and Muslim religious prescriptions is peculiar to the so-called “everyday Islam”. This syncretism was common to other peoples of Dagestan and the North Caucasus.
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9

On Thi My, Linh. "Symbolic Space in The Magic Mountain of Thomas Mann." Journal of Science Social Science 65, no. 8 (August 2020): 55–60. http://dx.doi.org/10.18173/2354-1067.2020-0049.

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The Magic Mountain (Der Zauerberg) of Thomas Mann is one of the masterpieces of German literature in particular, of the 20th century world literature in general. In the novel, Thomas Mann created a symbolic space with the mountain in Davos and the nursing center of Davos for tuberculosis patients. The Davos Mountain influenced by sacred mountains in Grimm's fairy tales, is an experience and challenge space for the characters of the novel, especially for Hans Castorp. The nursing center of Davos for tuberculosis patients is a space to test people' patience before the hardships of life with the obsession of disease and death, pushing people to choose: stop walking, accept defeat or continue fighting for a meaningful life.
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10

Heaney, James J. "Tabor and the Magic Mountain." Philosophy and Theology 4, no. 4 (1990): 385–96. http://dx.doi.org/10.5840/philtheol19904411.

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11

Minden, Michael. "The Magic Mountain (‘Des Weiteren’)." Publications of the English Goethe Society 64, no. 1 (January 1993): 38–52. http://dx.doi.org/10.1080/09593683.1993.11716278.

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12

Herzog, James M. "Time Paternity andThe Magic Mountain." Psychoanalytic Inquiry 36, no. 5 (July 3, 2016): 379–87. http://dx.doi.org/10.1080/07351690.2016.1180910.

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13

Stock, Irvin. "The Magic Mountain." MFS Modern Fiction Studies 32, no. 4 (1986): 487–520. http://dx.doi.org/10.1353/mfs.0.0067.

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14

Scannell, J. Gordon. "Book ReviewSaranac: America's Magic Mountain." New England Journal of Medicine 315, no. 1 (July 3, 1986): 70. http://dx.doi.org/10.1056/nejm198607033150123.

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15

Lee, Sunjoo. "Metaphysical Experience in THE MAGIC MOUNTAIN." Explicator 77, no. 3-4 (June 18, 2019): 87–90. http://dx.doi.org/10.1080/00144940.2019.1626326.

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16

Scaff, Susan V., and Stephen D. Dowden. "A Companion to Thomas Mann's Magic Mountain." Rocky Mountain Review of Language and Literature 54, no. 2 (2000): 127. http://dx.doi.org/10.2307/1348137.

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17

Łągiewka, Barbara. "Terror in Thomas Mann’s "The Magic Mountain"." Irydion. Literatura - Teatr - Kultura 4, no. 1 (2018): 19–31. http://dx.doi.org/10.16926/i.2018.04.02.

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18

HOCHADEL, OLIVER. "Spain's magic mountain: narrating prehistory at Atapuerca." British Journal for the History of Science 49, no. 3 (September 2016): 453–72. http://dx.doi.org/10.1017/s0007087416000686.

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AbstractThe Sierra de Atapuerca in northern Spain is ranked among the most important excavation sites in human origins research worldwide. The project boasts not only spectacular hominid fossils, among them the ‘oldest European’, but also a fully fledged ‘popularization industry’. This article interprets this multimedia industry as a generator of different narratives about the researchers as well as about the prehistoric hominids of Atapuerca. It focuses on the popular works of the three co-directors of the project. Juan Luis Arsuaga, José María Bermúdez de Castro and Eudald Carbonell make deliberate use of a variety of narrative devices, resonant cultural references and strategies of scientific self-commodification. All three, in different ways, use the history of science and of their own research project to mark their place in the field of human origins research, drawing on mythical elements to tell the story of the rise of a humble Spanish team overcoming all odds to achieve universal acclaim. Furthermore, the co-directors make skilful use of palaeofiction – that of Björn Kurtén and Jean Auel, as well as writing their own – in order to tell gripping stories about compassion and solidarity in human prehistory. This mixture of nationalist and universalist narratives invites the Spanish audience to identify not just with ‘their ancestors’ but also with the scientists, as objects and subjects of research become conflated through popularization.
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19

Morrow, Felix. "The Magic Mountain of Karlfried Graf Durckheim." Journal of Humanistic Psychology 25, no. 4 (October 1985): 67–78. http://dx.doi.org/10.1177/0022167885254009.

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20

Hunziker, Herbert. "Albert Einstein’s Magic Mountain: An Aarau Education*." Physics in Perspective 17, no. 1 (January 21, 2015): 55–69. http://dx.doi.org/10.1007/s00016-014-0153-5.

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21

Barbeito-Castiñeiras, Gema, María Amparo Coira-Nieto, and María Luisa Pérez del Molino-Bernal. "Non-tuberculous mycobacteria: beyond the magic mountain." Archivos de Bronconeumología (English Edition) 57, no. 3 (March 2021): 156–57. http://dx.doi.org/10.1016/j.arbr.2020.02.009.

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22

Durrani, Osman, and Stephen D. Dowden. "A Companion to Thomas Mann's 'The Magic Mountain'." Modern Language Review 96, no. 3 (July 2001): 895. http://dx.doi.org/10.2307/3736843.

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23

Rieckmann, Jens, Stephen D. Dowden, and Thomas Mann. "A Companion to Thomas Mann's the Magic Mountain." German Quarterly 73, no. 2 (2000): 221. http://dx.doi.org/10.2307/407966.

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24

Pfanner, Helmut F., and Stephen D. Dowden. "A Companion to Thomas Mann's The Magic Mountain." German Studies Review 24, no. 1 (February 2001): 197. http://dx.doi.org/10.2307/1433189.

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25

McGehee, John. "Physics students’ day at Six Flags/Magic Mountain." Physics Teacher 26, no. 1 (January 1988): 12–17. http://dx.doi.org/10.1119/1.2342405.

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26

Simpson, G. "On the magic mountain: teaching public international law." European Journal of International Law 10, no. 1 (January 1, 1999): 70–92. http://dx.doi.org/10.1093/ejil/10.1.70.

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27

Frank, Bernhard. "A Plot Skeleton for Mann's The Magic Mountain." Explicator 66, no. 4 (July 2008): 186–89. http://dx.doi.org/10.3200/expl.66.4.186-189.

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28

Nowicka, Dorota. "Czarodziejska góra Tomasza Manna jako przestrzeń transgresji." Góry, Literatura, Kultura 11 (July 17, 2018): 143–64. http://dx.doi.org/10.19195/2084-4107.11.10.

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THOMAS MANN'S MAGIC MOUNTAIN AS A SPACE OF TRANGRESSIONThomas Mann’s The Magic Mountain is analysed with regard to elements pointing to the transgressive nature of the mountain and its impact on the protagonists of the novel. The author of the article focuses on the impact of time spent in the sanatorium on the mountain on the patients’ perception of the world below, on the plains, taking into account both external and mental changes. The selected fragments refer primarily to the transformations of the main protagonist, i.e. Hans Castorp, but also those of other protagonists, for example Dr Behrens or patients in whom changes of moral character can be observed. Life “up there” prompts people to see the world “down there” differently and thus figures as a place of internal transformation and crossing of boundaries, which should not be seen only topographically in this case.]]>
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29

Naef, Andreas P. "William E. Adams: Thomas Mann and The Magic Mountain." Annals of Thoracic Surgery 65, no. 1 (January 1998): 285–87. http://dx.doi.org/10.1016/s0003-4975(97)01203-4.

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30

Buck, Timothy. "Retranslating Mann: A Fresh Attempt on "The Magic Mountain"." Modern Language Review 92, no. 3 (July 1997): 656. http://dx.doi.org/10.2307/3733392.

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31

Gilead, Amihud. "Interior Portraits in The Magic Mountain and Brain Imaging." Philosophy and Literature 38, no. 2 (2014): 416–32. http://dx.doi.org/10.1353/phl.2014.0046.

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32

Coskun, Deniz. "Cassirer in Davos. An Intermezzo on Magic Mountain (1929)." Law and Critique 17, no. 1 (April 2006): 1–26. http://dx.doi.org/10.1007/s10978-005-5622-1.

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33

Friedrich, Kathrin. "Parzival auf dem Zauberberg?" Amsterdamer Beiträge zur älteren Germanistik 79, no. 3 (November 28, 2019): 410–31. http://dx.doi.org/10.1163/18756719-12340160.

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Abstract Medieval German literature had a deeper impact on Thomas Mann than is typically assumed. The comparison between Wolfram’s von Eschenbach Parzival and Thomas Mann’s The Magic Mountain illustrates this influence. Nearly 700 years separate both novels, nevertheless, they show amazing parallels. Especially as their narrators are very much alike. Both appear exposed in their stories, utilise Wolfram’s Bogengleichnis, and are unreliable. In addition, they both reflect on their narrations as literary constructs. While Wolfram’s narrator defends his protagonist Parzival for his misdeeds Mann does not bother to do so for Hans Castorp. The heroes and other characters are comparable, but develop differently. Parzival gains knowledge and his identity, whereas Hans Castorp loses both. Parzival fails his first encounter with the grail. Castorp, in contrast, wins a deep insight into life in his Schneetraum; but forgets it immediately. Castorp is as foolish as Parzival when he begins his journey. He is, however, not a grail-quester although Howard Nemerov concludes this in his 1939 dissertation. Yet, the Magic Mountain seems strongly influenced by Parzival. But while the characters in Parzival seek to help the central protagonist, egoism is predominant in the Magic Mountain, the hero stagnates and fails to successfully finish the hero’s journey.
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34

Dorman, Susan E., and Richard E. Chaisson. "From magic bullets back to the Magic Mountain: the rise of extensively drug-resistant tuberculosis." Nature Medicine 13, no. 3 (March 2007): 295–98. http://dx.doi.org/10.1038/nm0307-295.

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35

Kopácek, J., B. J. Cosby, V. Majer, E. Stuchlík, and J. Veselý. "Modelling reversibility of central European mountain lakes from acidification: Part II – the Tatra Mountains." Hydrology and Earth System Sciences 7, no. 4 (August 31, 2003): 510–24. http://dx.doi.org/10.5194/hess-7-510-2003.

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Abstract. A dynamic, process-based model of surface water acidification, MAGIC7, has been applied to four representative alpine lakes in the Tatra Mountains (Slovakia and Poland). The model was calibrated for a set of 12 to 22-year experimental records of lake water composition. Surface water and soil chemistry were reconstructed from 1860 to 2002 and forecast to 2050 based on the reduction in sulphur and nitrogen emissions presupposed by the Gothenburg Protocol. Relatively small changes in the soil C:N ratios were not sufficient to simulate observed changes in NO3‾ concentrations, so an alternative empirical approach of changes in terrestrial N uptake was applied. Measured sulphate sorption isotherms did not allow calibration of the pattern of sulphate response in the lakes, indicating that other mechanisms of S release were also important. The lake water chemistry exhibited significant changes during both the acidification advance (1860 to 1980s) and retreat (1980s to 2010). An increase in lake water concentrations of strong acid anions (SAA; 104–149 μeq l–1) was balanced by a decline in HCO3‾ (13–62 μeq l–1) and an increase in base cations (BC; 42–72 μeq l–1), H+ (0-18 μeq l–1), and Alin+ (0–26 μeq l–1). The carbonate buffering system was depleted in three lakes. In contrast, lake water concentrations of SAA, BC, H+, and Alin+ decreased by 57–82, 28–42, 0–11, and 0–22 μeq l–1, respectively, the carbonate buffering system was re-established, and HCO3‾ increased by 1–21 μeq l–1 during the chemical reversal from atmospheric acidification (by 2000). The MAGIC7 model forecasts a slight continuation in this reversal for the next decade and new steady-state conditions thereafter. Gran alkalinity should come back to 1950s levels (0–71 μeq l–1) in all lakes after 2010. Partial recovery of the soil pool of exchangeable base cations can be expected in one catchment, while only conservation of the current conditions is predicted for three lakes. Even though the pre-industrial alkalinity values of 16–80 μeq l–1 will not be reached due to the insufficient recovery of soil quality, the ongoing chemical improvement of water should be sufficient for biological recovery of most alpine lakes in the Tatra Mountains. Keywords: MAGIC, atmospheric deposition, sulphate, nitrate, base cations, aluminium, alkalinity, pH
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36

Steiger, Claudio. "Eine "innerlich und räumlich weitläufige Komposition". Musik, Zeit und Raum in Thomas Manns "Der Zauberberg"." Zagreber germanistische Beiträge 26 (2017): 149–68. http://dx.doi.org/10.17234/zgb.26.9.

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37

Ba zewska, K. "Czes aw Mi osz on Thomas Mann's The Magic Mountain." Telos 2016, no. 174 (March 1, 2016): 93–106. http://dx.doi.org/10.3817/0316174093.

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38

Watroba, Karolina. "Reluctant Readers on Mann’s Magic Mountain (Ida Herz Lecture 2020)." Publications of the English Goethe Society 90, no. 2 (May 4, 2021): 146–62. http://dx.doi.org/10.1080/09593683.2021.1926066.

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39

Lewis, Pericles. "The Burial of the Dead in Mann’s The Magic Mountain." Renascence 73, no. 1 (2021): 43–56. http://dx.doi.org/10.5840/renascence20217314.

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During the COVID-19 pandemic of 2020, readers of modernist literature have often been reminded of the flu epidemic of 1918-1920. Thomas Mann’s The Magic Mountain (1924) anatomizes pre-war bourgeois society as represented by the inmates of a tuberculosis asylum in Davos, Switzerland. The novel typifies a concern in modernist fiction with the proper rites for the burial of the dead, which I explored in an earlier study, Religious Experience and the Modernist Novel. This essay argues that that Mann sees the novel, as a genre, as having a particular ability to represent the process of mourning because of its powers of ironic distancing: it can represent both the public ritual of the funeral service and the private thoughts of the mourner, which may or may not accord with official sentiment. More generally, the modern novel shows how we project our own desires and fears onto the dead.
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40

KNIGHT, DIANA. "‘Except When Night Falls’: Together and Alone in Barthes's Comment vivre ensemble." Paragraph 31, no. 1 (March 2008): 50–62. http://dx.doi.org/10.3366/e0264833408000060.

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This essay explores the relation between Living-Together (vivre ensemble) and Living-Alone (vivre seul) by analysing the overlap between two figures sketched out in Comment vivre ensemble: Autarky and Enclosure. Barthes's ambivalence towards enclosure and self-sufficiency — ideologically negative, existentially and neurotically positive — is traced backwards through a number of 1950s essays to his 1947 proto-mythology Esquisse d’une société sanatoriale (sketch of a sanatorial society). On the basis of Barthes's analysis there of the excessive socialization that serves to repress the reality of illness and death, I move forward again to his own autobiographical return to the sanatorium (as space and thematics) in Roland Barthes by Roland Barthes, in interviews and — via Thomas Mann's The Magic Mountain — in Comment vivre ensemble. Finally, some passages of The Magic Mountain are read through Barthes's figures Enclosure and Cause.
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41

Sirković, Nina. "CHARACTERS IN BILDUNGSROMAN: FROM PARADIGM TO PARODY (Junaci Bildungsromana: od paradigme do parodije)." Folia linguistica et litteraria X, no. 28 (December 26, 2019): 73–99. http://dx.doi.org/10.31902/fll.28.2019.5.

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The paper discusses the Bildungsroman as a subgenre of the novel regarding main characters of two German Bildungsromans, Goethe’s Wilhelm Meister from the novel Wilhelm Meister’ Apprenticeship and Thomas Mann’s Hans Castorp from the novel The Magic Mountain. First are considered theoretical assumptions of the Bildungsroman in general and then its position in 20th century when modern writers abandon notion of the hero as a fuly developed, stable and coherent character and give space to reflections, recollections and stream of consciousness. The central part of the paper deals with analyses of main characters of two Bildungsromans, Goethe’s Wilhelm Meister, the main character of the novel which is considered as a paradigm of the subgenre, and Mann’s Hans Castorp, as a parodied character from the Bildungsroman of 20th century. Key words: Bildungsroman, Goethe, Wilhelm Meister’s Aprenticeship, Thomas Mann, The Magic Mountain, parody.
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42

Wang, Zhu. "Die Zwei Welten des Zauberbergs: Castorps Transzendenz als „inward transcendence“." arcadia 56, no. 1 (June 1, 2021): 65–81. http://dx.doi.org/10.1515/arcadia-2021-9016.

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Abstract Thomas Mann’s Novel, The Magic Mountain, is characterized by the opposition of two distinct worlds. A comparative study of various novels that share the ‘two worlds’ motif demonstrates to us that the existence of the two worlds plays an essential role in the Bildungsroman. The experience with the new possibilities of life at the sanatorium has given Hans Castorp, the hero of The Magic Mountain, the access to the ideal world. Towards the end of the novel, Castorp has denied the material understanding of death, love and disease that constitutes the world of reality and has thus attained an inward transcendence, which, as Ying-shih Yü argues, characterizes the Chinese intellectual world. Mann’s conception of Bildung as pointing to socialization, which is exemplified by Castorp’s transformation, is apparently opposed to the notion of Bildung as individualization. What is implied in Castorp’s integration into the historical context, the war, is far from a failure of the Bildung, but the noblest form of its triumph.
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43

Buckley, Thomas. "The Aesthetics of Medical Obsession: Thomas Mann’s "The Magic Mountain" Reconsidered." International Journal of Literary Humanities 14, no. 3 (2016): 29–40. http://dx.doi.org/10.18848/2327-7912/cgp/v14i03/29-40.

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44

Lee, Sunjoo. "“Snow,” or a Space-Time of Death in The Magic Mountain." Hankuk University of Foreign Studies Literature Studies 72 (November 30, 2018): 129–59. http://dx.doi.org/10.22344/fls.2018.72.129.

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45

Król, Karolina, and Hubert Orłowski. "“The greatness of a writer consists in articulating the eternal problems and dilemmas of humanity”." Czytanie Literatury. Łódzkie Studia Literaturoznawcze, no. 9 (December 30, 2020): 367–72. http://dx.doi.org/10.18778/2299-7458.09.20.

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The interview focuses on Thomas Mann, his oeuvre and the reception of his works. The dispute around Mann’s The Magic Mountain, started by Stanisław Barańczak, is an important context of the text. In the interview an essay Reflections of a Nonpolitical Man (yet untranslated into Polish as a whole) is mentioned.
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46

Blankenship, Janelle. "Arno Holz vs. Thomas Mann: Modernist Media Fantasies." Modernist Cultures 1, no. 2 (October 2005): 72–109. http://dx.doi.org/10.3366/e2041102209000070.

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Drawing on the pre-Modernist writings of Arno Holz among others, Janelle Blankenship (Brown University) argues for a significantly changed understanding of the often commented-upon role of technology in Mann's The Magic Mountain (1924). She rethinks Mann's great novel as creating “media hierarchies,” playing technologies off one another and thus aligning them with larger discourse networks.
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47

Herwig, Malte. "Magic Science on the Mountain: Science and Myth in Thomas Mann'sDer Zauberberg." Germanic Review: Literature, Culture, Theory 74, no. 2 (January 1999): 146–56. http://dx.doi.org/10.1080/00168899909597395.

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48

VONSEGESSER, L. "From the magic mountain to rocket science in thoracic and cardiovascular surgery." Interactive Cardiovascular and Thoracic Surgery 2, no. 3 (September 2003): 217–18. http://dx.doi.org/10.1016/s1569-9293(03)00140-3.

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49

Mason, Jean S. "Two Women Chronicle the White Plague: A “Herstory” of America's Magic Mountain." Journal of American Culture 37, no. 2 (June 2014): 149–61. http://dx.doi.org/10.1111/jacc.12159.

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50

Pfau, Thomas. "From Mediation to Medium: Aesthetic and Anthropological Dimensions of the Image (Bild) and the Crisis of Bildung in German Modernism." Modernist Cultures 1, no. 2 (October 2005): 141–80. http://dx.doi.org/10.3366/e2041102209000094.

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Thomas Pfau (Duke University) explores the radical transformation of the Bildungsroman - and of the image ( Bild ) as its narrative, speculative fuel - in ‘The Magic Mountain’. Contrasting Mann's narrative process with that of Goethe and Hegel, and drawing on the sociological writings of Georg Simmel and Arnold Gehlen, Pfau reads Mann's novel as decisively breaking with Romanticism's self-generating, organicist, and teleological conception of cultural narrative.
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