Fred Uhlman was a German lawyer of Jewish origin who arrived in England penniless but married the daughter of a Conservative MP two months later for the sake of assimilation, facts he records in his The Making of an Englishman As that title suggests, Uhlman shared with Bernal, Pike and Waley a career during which he adapted to social conventions, merged with the Establishment, to all intents and purposes a bona fide Englishman.
So how does Canetti negotiate the Christians textually? Canetti hated T. Eliot because he was famous, earning money, and had a stable family background. He gets only a passing mention. What follows is an attempt to put the tension into cultural perspective. Eliot loved Dante and the metaphysical poets.
He knew Greek and Latin. He preferred the Romance languages and literatures, with copious references to Latin, Italian and French. Christian humanism on stage revives the history of St. In relation to Fascism and Communism Eliot believed that a revival of the organic roots of Western culture was the only way forward out of the impasse of decadence caused by the abandonment of Christian doctrine, beliefs and morality. Eliot chronicles the necessary descent into barbarism when Christianity is abandoned His political interventions are motivated by this conviction.
Canetti the intellectual is not able or willing to tackle the Christian issues in the work of T. This recapitulates what we already surmised about Canetti as a secular Jew who had repudiated the Synagogue. Eliot London: Hamish Hamilton, , p. Eliot Tavistock: Northcote, In the correspondence with Marie-Louise he signs himself Pio or Pio XV fictional in mockery of Catholic piety, the papacy and his own irreligion. Appearing to find bourgeois respectability insufferable in general, Hanuschek notes nonetheless that Canetti was not consistent. He used to ask for extortionate sums from his publisher after the award of the Nobel Prize; he also notes that the leading Jewish literary critic Marcel Reich-Ranicki hated Canetti as much as Canetti hated Reich-Ranicki, another case of a mutual antipathy which raged all through their lives and never resulted in forgiveness or reconciliation.
Canetti, he argues, wages a war on the myth of human progress, against nature, against culture and against any religious system, disputing the existence of an after-life or the immortality of the human soul. At the heart of Canetti is a paradox, he argues, the unspoken conviction that God is absent from the universe, that there is nothing. If Satan is the author of life, and man not redeemed from his sinfulness by the Son of God, man suffers the human condition helplessly.
The Evil One rejoices. He does everything in his power to separate man from Christ, who could still save him, endlessly providing him with diversions from the reality of his own inner emptiness But what happens when writers are propelled by the need to justify their 17 See the standard work by Hans Jonas, The Gnostic Religion. Lorenz Rochester: Camden House, , pp. Eliot, a key motor in the evil of anti- semitism about which the international community is united 19? Man can redeem man, he argues. This formulation is a classic instance of the secular humanist creed.
It was a positive experience for Canetti in terms of his two wives who redeemed him when he felt suicidal, and on that point his personal life contributes to the main-stream of German life and letters with its belief in civilization and culture worth its name. Neue Studien, edited by Mark H. Do we simply accuse him of the Gnostic heresy23? But somehow he cannot detach himself from authority and authority figures, so long as they are safely in culture and not in religion.
He separates form from content. It also places him at the tail end of German Expressionism — which had made mincemeat of 22 Sven Hanuschek, op. The problem is this. Canetti discreetly purges the cultural, historical, theological or doctrinal content of iconic works of Art with a visible Christian message, whilst retaining considerable sympathy for these acts of creation which are God-like. John the Evangelist which foreground the Crucifixion.
This follows Nietzsche to the extent that it is predicated on hatred of Christianity, so that accusations of blasphemy and offence to public morals in prove Grosz touched a raw nerve in his Christian audiences. As with Eliot, Canetti routinely passes over all the major theses. He cannot engage with them as a dogmatic atheist.
He admires aesthetic greatness where the form is epic. The detachment implies an immoral or amoral subject without a heart or a conscience. There is no moral difference between Elias Canetti and Mrs. Milburn who thinks bombing is not real or true but purely in the imagination; Canetti knows it is actually happening but has no feelings.
As a good spectacle war is aesthetic and intellectual abstraction, not incarnate suffering, injustice and turmoil; the political or other justification for punishing innocent civilians is irrelevant; resisting immortality here means denying the reality of death; death stimulates sensations, not emotions. Does this vignette proves the case for his dogmatic atheism and the dualistic separation of the aesthetic from the ethical. When in to mark the hundredth anniversary of the 25 Elias Canetti, Party im Blitz, op. Gott ist eine Ausrede.
Gott ist gut, pfui Teufel, wie kann man gut sein! Gott ist am Platzen. Gott genade Seiner Bundeslade! Den Juden wird heuer Gott zu teuer! Was habe ich statt Gott zu setzen? Nichts mehr. Nichts ist aber nichts? Thus Canetti argues that we are logically bound to reject him; life is a cosmic nightmare and a curse in terms of experience, another reason to reject Him; He is simply not worthy of our confidence as the efficient cause of our misery.
Thus the God who does not exist is also a God who does exist. He has botched His creation; it is imperfect; although he created man he has made him guilty of some unknown crime. In response to the counter-argument that God is good, the nihilistic voice yet again amplifies literary sources — one thinks of the classic contest between Faust and Mephistopheles — to argue that human nature is beyond redemption, and is wicked or evil by definition, which is a Gnostic proposition.
- Vigil Strange I Kept on the Field One Night.
- Romantic Dinner Recipes - Hot and Steamy Dinners for 2?
- A Patients Progress!
- Lou Andreas-Salomé: Der bittersüße Funke Ich.
- Groenland, Passion extrême (French Edition).
Canetti then abandons the metaphysical tenor. The tone poem capitulates a perverse kind of radicalization of anti- semitism as hatred of mankind, combining with anti-Judaism, a chaotic mix. What does he do, if God and man have not been reconciled in Christ? Du sollst nicht lieben. Both bond over regret about the decline of the West which they reference as the advent of conventions of public speaking in the democratic process which are degenerate because the parliamentary context no longer entail being great or brilliant, substituting politeness and the sham rituals of good manners.
Once he is identified as a genius in his mind we only find out latterly about his role as a demagogue when Canetti goes to his barber and hears about mass support for the man at second hand. The archaic 30 Party im Blitz, p. In identifying Powell with Dante but separating Powell from Dante as the author of the Divine Comedy, Canetti is able to pretend that the theological structure of the political, moral, social and intellectual world of the Middle Ages is obsolete.
Most English characters of Christian origin metaphorically go to Hell, whilst many secularized, assimilated Jews living in England are saved alongside one or two arbitrary quasi- Christian exceptions like Powell whose real God was Nietzsche, or so Canetti tells us. Having rescued Powell from Hell, Canetti judges and condemns England, the English and the problem of Englishness in general. The justification? Given the national tendency to pomposity, pride and superciliousness, the English, as it were, deserve it. This reductio ad absurbum comes in the concluding section called variations on pride.
His English friends are, metaphorically speaking, damned. But Canetti is now the God of the social anthropologists, a spectator at a human zoo, occasionally given to donning the mantel of a Grand Inquisitor who frankly sees England as a collective, an undifferentiated mass of vanity. He elaborates a view about England which refutes the historical fact that Hitler had waged an unjust war on Britain. He seriously wants us to believe that English arrogance of the kind on view at parties in the Blitz played a historical role in defeating Hitler.
As Winston Churchill is not mentioned by name in this section, how serious is this thesis? Or is it properly speaking no more than facile journalistic posturing, what the Germans call Feuilletonismus? The negotiation of history seems infantile and the reasoning instrumental itself. In the scheme of things, he implies, Hitler is caught up in the same cosmic forces which are weighted in favor of degeneration as Churchill. The one is an agent provocateur, the other his nemesis for putting up a challenge. As a verdict on history this is an insult to all those in resistance under Hitler, or fighting in a war to protect the common good for generations to come, whether military or intellectual like T.
Eliot or Thomas Mann. Both devoted their intellectual lives to public speaking to influence the public debate about how to recognize and avoid real evil. Canetti is an outsider. III Did his contemporaries notice any of this? Es darf nie wieder etwas von mir erscheinen, ohne ihren Namen zu tragen. After her death he told H. Adler that he wanted to commit suicide; it was then that Hera came into the picture, and she saved him from self-destruction.
Sven Hanuschek ends his biography with a longer note Canetti wrote to himself as Hera was dying of cancer.
Hera soll mir jede misstrauische Regung vergeben, ich wollte dass alles zwischen uns vollkommen ist, und vollkommen ist es geworden. Reviewers accused Canetti of being the seven deadly sins incarnate, airing their investment in popular psychology and morality without foregrounding the spiritual link between atheism and applied misanthropy qua aggression and myopia, and, by extension, applied misogyny.
Lecture for the Wagner Society of the Netherlands, March 25, Lecture for the Wagner Society of the Netherlands, March 27, Lecture on 'Wagner ende mythe van waarachtige eenheid - cultuurfilosofische invloeden op zijn werk'. Studium Generale, Universiteit Twente, April 20, Lecture on 'Musicality: is a brain-mechanism capable of creating beauty? Neuroscience, free will, society and a Spinozan take on conceptual unity. Lecture on 'The mystery of mathematics. Cultural history of an exact science. Lecture on interdisciplinary academic education for the staff of the Faculty of Geo-sciences; Utrecht University, Sept.
Lecture on 'Philosophical uses of tragedy. Antigone in thehands of a. Internationale School voor Wijsbegeerte, Leusden, July 23, Lecture on scientific integration and citizenship in academic education for the Directors of Education, Universiteit van Amsterdam, March 27, Publication as 'Flying lesson fortheowl of Minerva? Lecture on 'Antigone als een filosofischetractaat?
Lecture on Philosophy and Neuroscience for Vereniging Onderwijs, Kunst en Wetenschap,Apeldoorn, January 17, Opening statement for a debate on the role of the chorus in tragedy in the Stadsschouwburg Amsterdam: 'Meezingen of loszingen? Individu en collectief in een tragische strijd. Individuum and collective in a tragic struggle. Short lecture for the presentation of my edited book 'Eencultuurgeschiedenisvan de wiskunde' on: 'Axioma: van reputatie tot zelfevident principe.
Nietzsche und Wagner: Geschichte einer Hassliebe
Statement at the Spreeksteen Speaker's corner on 'De vrijheid van meningsuiting, en de beperkingen daarop' On the limitations of the freedom of speech , Oosterpark, Amsterdam, November 5, see youtube. Two lecturesfor the summer course on 'Neurofilosofie': 'Wie handelt? Neurale correlaten van het handelen en hun filosofische relevantie' en 'Enkele kanttekeningen bij deneuro-esthetica.
Internationale School voor Wijsbegeerte, Leusden, July 4, Published in the NRC,Dec. De Balie, Amsterdam, March 11, Godard and Philosophy, Amsterdam, Jan. Een onbescheiden ontdekkingsreis door de geschiedenis van hetdenkenenkennen. Panel debate on Bauman's 'Freedom and Security', May 3, Taking stock a decade after the 'decade of the brain', A'dam, April - co-convenor with dr. Association for Integrative Studies. Imaging the Mind conference INIT inaugural seminar , Utrecht.
International Network for Interdisciplinarity and Transdisciplinarity. Live broadcast on radio 4 from Holland Festival, Amsterdam, June 19, - column about Physis versus nomos? On the internalisation of the law, May 25, July 28 , commentary during live NPS broadcast from Bayreuth festival. January January 12, Radio Filharmonisch Orkest olv. Jaap van Zweden. April 1, Zaterdag Matinee, live from the Concertgebouw, Amsterdam, Feb. Live from the Muziektheater, Amsterdam, Oct.
June 11, Zaterdag Matinee, live from the Concertgebouw, Amsterdam, March 5, April 24, March 27, Zaterdag Matinee, live from the Concertgebouw, Amsterdam, Dec. April 12, NPS Operalive. Interview over 'Cultuurgeschiedenis van deWiskunde'. Fragment Doctor Atomic uitzending Francois uitzending. Fragment Der fliegende Hollaender uitzending. Keestra commentary during Salome broadcast Nov.
Swammerdam: beluisteren radiouitzendingen. Institute for Language, Logic and Computation dissertation series, Amsterdam An introduction to interdisciplinary research: theory and practice. Keestra editors , Amsterdam University Press , pp. Keestra editor et.
Keestra: 'Voorwoord' v-viii ; 'Inleiding. Keestra: 'Introduction' - pp. Cultuurgeschiedenis van de wiskunde. Doorbraken in de natuurkunde pdf. Tien westerse filosofen pdf. Mark Addis, May - An introduction to interdisciplinary research: theory and practice. Keestra, Krisis — Journal for contemporary philosophy, , pp. In: V. Scholz Ed. Navigator publishers, Moscow , pp. Westbroek, Nationale Opera en Ballet, Amsterdam , pp. Repko, Rick Szostak, and William H. Sage, , pp. Report from international transdisciplinary-net conference in Berne.
Hacker;Blackwell - with S. Integrating cognitive science and hermeneutics. Keestra editor ; Uitgeverij Nieuwezijds Amsterdam, E-publication at Blind! Keestra editor ;Uitgeverij Nieuwezijds Amsterdam,, -pp. Keestra editor ; Uitgeverij Nieuwezijds Amsterdam, , , pp. In: A. Arndt ed. Die Kunst der Politik - die Politik der Kunst.
I; Akademie Verlag Berlin, ; pp. Utopie: leidraad of valkuil. Utopia M. Achterhuis ed. Introduction; p. Naar aanleiding van Hegels rechtsfilosofie. Naaraanleiding van Aristotle en Hegel. In: Van Agora tot Markt, G. Groot ed. In: Aktueel Filosoferen, W.
- Bread of Life.
- Motivational Quotes: Life-Changing Words for Inspiration During Tough Times.
- Lou Andreas-Salomé: Der bittersüße Funke Ich by Kerstin Decker.
- Tara in White Garter - Sexy Picture Book.
- dr. M. (Machiel) Keestra?
- Bread of Life.
Aristoteles en de vraag naar principes van kennis. Aristotle and the Quest for Principles of Knowledge. Publicaties Keestra in UvA Dare repository. Schwartz, Nai10 publishers, Rotterdam, ; Dutch version ; English Heruitgevonden tradities: de sedertafel en de Keti Koti Verzoeningstafel On the seder festival and slavery abolition celebration. Bemoeienis met jongensbesnijdenis is ongewenst. Intervention in male circumcision is undesirable.
Ingezonden brief, NRC Handelsblad, Augustus zie pdf voor oorspronkelijke en geplaatste versies Paradox van de Virtuoos - over de menselijke vrije wil. On the paradox of human free will. In: Vreihijd eenmalige publicatie van Castrum Peregrini; Interview-essay on acase of black-face charicature on Dutch t. Digital magazine Oerdigitaalvrouwenblad, Dec. Waarom de vrije wil begrensd is. Why free will is limited. Stilte na Srebrenica-dagvaarding verwerpelijk.
Cookies that are essential for the basic functioning of the website. These cookies are used to enable students and staff to log in to the site, for example.
- Cooking Against the Grain: Grain-free meals that are fast, freezer friendly and fantastic!;
- MY WIFE’S SECRET DESIRE (Five Steamy Wife Sex Fantasy Come True Erotica Stories).
- Secret Weapons: Two Sisters’ Terrifying True Story of Sex, Spies and Sabotage.
Cookies that collect information about visitor behaviour anonymously to help make the website work more effectively. Cookies that make it possible to track visitors and show them personalised adverts. These are used by third-party advertisers to gather data about online behaviour. To watch Youtube videos you need to enable this category.
Visiting address. Contact details. Research Currently my research focuses on human action, from a variety of perspectives. Teaching Machiel Keestra teaches and coordinates the following interdisciplinary mostly team-taught courses:. Academic Presentations - 'Offering multiple Philosophy of Science perspectives on the interdisciplinary challenge of integrating disciplinary insights'; digital poster for the First Global Conference on Research Integration and Implementation, September - 'Simulification of Cognition and Naturalization of Narrative.
Munich Germany , March 22, see pdf below - 'Interdisciplinary research: some background, principles, and methods'; invited talk for the European Platform for Life Sciences, Mind Sciences, and the Humanities, Hannover Germany , Jan. Non-Academic presentations For regular radio columns, see 'Services and broadcasts'.
Inside the maze of Wagner literature | Music | DW |
E-Zine 'Blind! Books 'Sculpting the Space of Actions. De Helling, Winter Journal of Philosophy of Education , 51 3 , Issues in Interdisciplinary Studies , 35 , Krisis , 2 , Bounded mirroring: joint action and group membership in political theory and cognitive neuroscience. Vander Valk Ed. London: Routledge.