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Inhaltsverzeichnis: The history of the concept of religious awakening in German Protestantism -- Religious enlightenment and awakening: historical consciousness and Protestant identity -- The awakening and preaching -- The awakening and theology -- The awakening and new religious societies for Evangelism -- The awakening and new religious societies for social reform.
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The book consists of four studies on the famous Russian writer and historian, who lived from 1766-1826, and his connections with Germany. In 1789 Karamzin did not only visit various German towns and monuments, but also interview philosophers and men of letters like Kant, Nicolai, Herder or Wieland. The episodes from his LETTERS OF A RUSSIAN TRAVELER have been widely dismissed as fictional. However, as this author can show, archival records and even contemporary newspapers prove that Karamzin did not invent anything. On the contrary his epistles turn out to be an invaluable source of knowledge, for instance on the conditions of Russians, temporarily or permanently living at the time in Prussia, in particular Berlin and Potsdam. By a strange twist of history, several of Karamzin's autographs have found their way back to Germany, above all to the Staatsbibliothek in Berlin, the very library the young Karamzin had borrowed a volume from more than two centuries before. These papers (aside from an earlier autograph of 1789 in Nurnberg) range from 1806 till 1821 and are commented upon in the last part of the present publication.
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Gender, Collaboration, and Authorship in German Culture challenges a model of literary production that persists in literary studies: the so-called Geniekult or the idea of the solitary male author as genius that emerged around 1800 in German lands. A closer look at creative practices during this time indicates that collaborative creative endeavors, specifically joint ventures between women and men, were an important mode of literary production during this era. This volume surveys a variety of such collaborations and proves that male and female spheres of creation were not as distinct as has been previously thought. It demonstrates that the model of the male genius that dominated literary studies for centuries was not inevitable, that viable alternatives to it existed. Finally, it demands that we rethink definitions of an author and a literary work in ways that account for the complex modes of creation from which they arose.
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