By Melissa S. Lane, Martin A. Ruehl
The poet Stefan George (1868-1933) was once essentially the most vital cultural figures in sleek Germany. His poetry, in its originality and impression, has been ranked with that of Goethe, HÃ¶lderlin, or Rilke. but George's succeed in prolonged a long way past the sector of literature. in the course of his final 3 many years, he attracted a circle of disciples who subscribed to his homoerotic and aestheticist imaginative and prescient of lifestyles and sought to rework it into truth. The works and considered the circle profoundly affected the highbrow and cultural attitudes of Germany's informed center type from the start of the 20 th century, and are therefore the most important to Germany's cultural and highbrow historical past. The transition from the aestheticist, cosmopolitan values the circle embraced within the early 1900s to the extra explicitly political and patriotic perspectives lots of its contributors espoused throughout the Weimar Republic either conditioned and mirrored a momentous transformation in German inspiration. The intersection of tradition and politics within the George Circle has obtained little awareness in English-language scholarship beforehand. This quantity contains contributions from significant students in either English- and German-speaking nations. Its viewers comprises students and scholars of German languages and literature, German heritage, and reception of the classics, between different fields. members: Adam Bisno, Richard Faber, RÃ¼diger GÃ¶rner, Peter Hoffmann, Thomas Karlauf, Melissa S. Lane, Robert E. Lerner, David Midgley, Robert E. Norton, Ray Ockenden, Ute Oelmann, Martin A. Ruehl, Bertram Schefold.
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Extra info for A Poet's Reich: Politics and Culture in the George Circle
At the same time, the Merksprüche of 1904 ridiculed other esoterics and Lebensreformer. ” The implication was that the true god, geist, and seher could only be found in the circle around George — indeed, that George himself was the true poet-prophet, a “schöpfergeist” and divinely inspired genius. His community of disciples was bound to him in reverence and gratitude, for it was only through him that they could transcend the “grämlich ich- 30 UTE OELMANN süchtige zeit” in which they lived and experience the true meaning of life.
Quoted in Karlauf, Stefan George, 410, from Weber’s “Rede auf dem ersten Deutschen Soziologentage in Frankfurt 1910,” in Gesammelte Aufsätze zur Soziologie und Sozialpolitik, ed. Marianne Weber (Tübingen: J. C. B. Mohr (Paul Siebeck), 1988), 431–49; here, 443–44. 77 Karlauf, Stefan George, 411–12. 78 Frank Weber, Die Bedeutung Nietzsches für Stefan George und seinen Kreis (Frankfurt am Main, Peter Lang, 1989), 203. 79 It is striking that Hofmannsthal plays a crucial role for both Norton and Karlauf in their otherwise divergent understandings of the Circle’s political ambitions.
George probably imported it from Mallarmé’s circle in Paris, but its German usage dates back to the nomenclature of medieval guilds, and it is likely that Lechter in particular would have been inspired by this earlier, artisanal designation. Around 1899, at any rate, the religious meaning of the title was firmly established when the nineteen-year-old Friedrich Gundolf joined the Circle and began to fashion himself explicitly as a disciple (“jünger”) of his Meister George, reenacting the relationship between Christ and his disciples as well as the customs of esoteric societies such as the Freemasons and Rosicrucians.
A Poet's Reich: Politics and Culture in the George Circle by Melissa S. Lane, Martin A. Ruehl