Introduction

Author(s):  
Arne Höcker

This introductory chapter provides an overview of how representing cases in fictional narrative became an important touchstone for the development of German literature. The concept case refers to a particular way of thinking, administrating, and classifying that has gained epistemic relevance in various disciplinary and institutional settings. In the most general terms, a case allows the making of connections between a specific, discrete incident that it reports and a general form of knowledge to which it contributes. The particular way a case fulfills its function depends on the disciplinary context in which it appears; criminal cases are used for purposes different from medical or psychological cases. The chapter then looks at the constitutive contribution of case narratives to the establishment of new scientific disciplines, in particular empirical psychology and, more important, the formation of an autonomous discourse of and about literary fiction from the late eighteenth century onward.

This introductory chapter provides context for the volume’s subsequent contributions on Goethe’s Wilhelm Meister’s Apprenticeship on a variety of levels. It begins by explaining its aims with regard to the relationship between philosophy and literature. It then locates Goethe’s novel within this set of aims in three ways: first, by providing a brief outline of Goethe’s career; second, by locating his novel in the literary-historical context of late eighteenth-century Europe; and third, by outlining the connections between the Goethe of Wilhelm Meister and specific philosophers and thinkers who influenced his thought and for whom his work was in turn influential.


Author(s):  
Elinor Shaffer

This article examines Samuel Taylor Coleridge's ‘dialogues’ with German thought and literature. It explains that Coleridge was deeply engaged in the German renaissance of culture in the late eighteenth century, leading to the high period of German literature. The article discusses Coleridge's early interest in German, his appreciation of Friedrich Schiller as a playwright, and his reading of contemporary poets such as Friedrich Gottlieb Klopstock.


Author(s):  
Antony Polonsky

This introductory chapter provides an overview of the Jewish population of Poland–Lithuania. During the years of its flourishing, it gave rise to a unique religious and secular culture in Hebrew and Yiddish and enjoyed an unprecedented degree of self-government. Even after the upheavals which marked the beginning of the downfall of the Polish–Lithuanian Commonwealth, the Jewish community continued to grow and even to recover some of its vitality. In the late eighteenth century these lands saw the birth and development of hasidism, an innovative revivalist movement, which was eventually to win the allegiance of a large proportion of the Jewish population and which remains very much alive in the Jewish world today. The partitions of Poland at the end of the eighteenth century and again in 1815 divided Polish Jewry between the tsarist, Habsburg, and Prussian states. In all these areas, and particularly in the Pale of Settlement, the late nineteenth century saw the appearance and increasing ascendancy of ethnic and national conceptions of Jewish self-identification, in particular Zionism and Jewish autonomism.


Author(s):  
Kenneth Stow

This introductory chapter explores the transformation in Jewish life that failed to occur in late eighteenth-century Rome. The French Revolution and the U.S. Constitution had established that Jews were citizens with full and equal legal rights. But in Rome, the capital of the then Papal State, no such proclamation occurred. Although Rome's Jews possessed rights in civil law, the discrimination determined by canon law was great. Roman Jews were forced to live in the ghetto decreed by Pope Paul IV in 1555, as part of a vigorous conversionary drive. People were taken to an institution known as the House of Converts, where they were held for periods of time, and most eventually converted. However, some did not, most notably Anna del Monte, who not only remained a Jew but also left a diary recounting her thirteen days in the Catecumeni, as Rome's Jews called the place.


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