Resonant Images: Beckett and German Expressionism

2021 ◽  
pp. 153-172
Author(s):  
Jessica Prinz
Keyword(s):  
1971 ◽  
Vol 5 (2) ◽  
pp. 151
Author(s):  
Charles S. Kessler ◽  
Victor H. Miesel
Keyword(s):  

Author(s):  
Aya Soika

The Saxon painter Max Pechstein was hailed as one of the leading representatives of modern painting in Germany throughout the 1910s and 1920s, but played a comparatively minor role in the canonization of German Expressionism after 1945. Pechstein first gained notoriety through his affiliation with the artist’s group Die Brücke from 1906 until 1912. He only came to the attention of a wider art public by way of his involvement in the controversial exhibition society Neue Secession in Berlin in May 1910 for which he served as president, designing its legendary first poster and catalog cover (see figure). Pechstein featured prominently in Paul Fechter’s 1914 book Der Expressionismus which presented him as the figurehead of Die Brücke in Dresden and Berlin (much to Ernst Ludwig Kirchner’s annoyance). Pechstein continued to paint and to exhibit throughout the 1920s and 1930s. Despite being included in the notorious 1937 Degenerate Art exhibition, and expelled from the Prussian Academy of Arts, he remained a member of the Reich Chamber of Arts throughout the Nazi dictatorship, and was the first of the so-called "degenerate artists" to receive permission to exhibit again in private galleries in 1939. The first retrospective of his work after his death (in Berlin in 1959) signaled the art historical focus on the early period of his career during the Brücke years at the expense of his later oeuvre.


Author(s):  
Jane Hu

The term ‘stream of consciousness’ was first coined by psychologist William James in The Principles of Psychology in 1893, when he describes it thusly: "consciousness as an uninterrupted ‘flow’: ‘a ‘river’ or a ‘stream’ are the metaphors by which it is most naturally described. In talking of it hereafter, let’s call it the stream of thought, consciousness, or subjective life" (243). The term quickly came to mean a narrative mode that seeks to give the written equivalent of a character’s thought processes, and is sometimes described in terms of an ‘interior monologue’. As such, it differs from the ‘dramatic monologue’ or ‘soliloquy’ where the speaker addresses the audience or an implied receiver. Stream of consciousness style is often identified by fictional techniques such as lack of punctuation, long and sometimes agrammatical sentences, and a series of unrelated impressions. Stream of consciousness technique tries to represent a character’s general mental state before it is condensed, organized, or edited down into narrative coherence or sense. While stream of consciousness is often read as an avant-garde technique, its aims were to get closer to the ‘reality’ of human thought processes. As a narrative technique, stream of consciousness maintains affiliations with other modernist art forms, such as the visual art of German expressionism, Cubism, and modernist film.


Author(s):  
Pamela Robertson Wojcik

Cinema and the city are historically interrelated. The rise of cinema followed on the heels of urbanization and industrialization, and early cinema production and exhibition was largely urban. Moreover, the city has proved to be a rich and diverse cinematic setting and subject. Early cinema recorded scenes of urban life in actuality, melodrama, and City Symphonies. Gangster films, German expressionism, and Film Noir rendered an urban underworld; the musical and romantic comedy produced a more utopian view of the city; and art cinema rendered the everyday reality of urban life. Recent films imagine dystopic post-urban settings and, alternately, megacities populated by superheroes. The relationship between the cinema and the city can be examined in numerous ways. In part, cinema provides an urban archive or memory bank that reflects changes in the urban landscape. At the same time, cinema serves to produce the city, both literally—in the way that film production shapes Los Angeles, Mumbai, Rome, Hong Kong, and other centers of production—and also by producing an imaginary urbanism through the construction of both fantasy urban spaces and ideas and ideals of the city. Theorists suggest that there is an inherent urbanism to cinema. Kracauer 1997 (cited under General Overviews) claims the city, and especially the street, as exemplary and essential cinematic space, attuned to the experience of contingency, flow, and indeterminacy linked to modernity. Hansen 1999 (also cited under General Overviews) suggests that cinema worked as a kind of vernacular modernism to articulate and mediate the experience of modernity—and especially urbanization. More recently, attention to theories of space and urbanism across the academy have generated broad interest in cinematic urbanism. Much of this work brings film scholars into conversation with urban planners, geographers, and architects. Of course neither cinema nor the city is singular. Thus work on the city and film must attend to multiple global cities at different historical periods and, furthermore, consider that cinema produces multiple versions of even a single city, such as New York, as different narratives, genres, studios, directors, and individual films will each produce a different city. Some books and articles tangentially examine films set in cities. This article will include only those texts that have the urban sphere as a primary focus of their investigation.


Author(s):  
Amir Engel

Abstract The fact that bizarre intellectual trends and teachings, like occultism, parapsychology, and neopaganism played an important role in modern German culture is thoroughly documented by scholars of German history. Experts on German-Jewish history, however, still tend to describe German-Jewish culture as one formed around the ideals of ‘Bildung’ and the Enlightenment. As a result, German-Jewish occultism, mysticism, and other non-Enlightenment texts and authors have received relatively little scholarly attention. The present article aims to help correct this bias by introducing a new framework for the study of German-Jewish culture, and by examining an all but forgotten case study: Meir Wiener and his work. After introducing the term ‘Western esotericism’, developed by scholars of religious studies, the article uses it to explore two of Meir Wiener’s strangest and virtually forgotten works. Wiener, it is shown, produced fantastically esoteric works in the context of German expressionism and Kabbalah studies, which better represent their time and place than scholars have thus far acknowledged.


2002 ◽  
Vol 25 (1) ◽  
pp. 154
Author(s):  
Gerhard P. Knapp ◽  
David Pan
Keyword(s):  

1976 ◽  
Vol 71 (3) ◽  
pp. 733
Author(s):  
Rhys W. Williams ◽  
Roy F. Allen

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