Sämtliche Werke und Briefe

Hölderlin, Friedrich; Gaier, Ulrich; Kurz, Gerhard; Böschenstein, Bernhard

doi:10.1007/978-3-476-03607-0_24

Cited by 51 publications

(16 citation statements)

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“…The Hölderlin perspective originates from the novel Hyperion, by the German poet Friedrich Hölderlin (1998Hölderlin ( :1770Hölderlin ( -1843, when he wrote: 'Versöhnung ist mitten im Streit und alles Getrennte findet sich wieder' [Reconciliation is in the midst of dispute and all things separated find each other again.] Leiner in particular follows this perspective as an antithesis to the widespread perception in scientific disciplines of reconciliation as an event that occurs only after violent conflict or even after a successful peacebuilding process, perhaps even many years later (Leiner & Flämig 2012:16 (Harvie 2009;Moltmann 2010:265) between God and humankind has already occurred.…”

Section: The Hölderlin Perspectivementioning

confidence: 99%

Seeking feasible reconciliation: A transdisciplinary contextual approach to reconciliation

Thesnaar

2014

HTS Teologiese Studies / Theological Studies

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In South Africa scholars in the broad field of practical theology are currently faced with a daunting challenge: to rethink the reconciling role of the institutional church in the light of continued challenges facing reconciliation within post-apartheid and post-Truth and Reconciliation Commission (TRC) South Africa. This contribution investigates whether the transdisciplinary, region-centred scientific research approach with a focus on the Hölderlin perspective on reconciliation could assist scholars in practical theology to address reconciliation in a post-apartheid and post-TRC society. The article proposes a contextual and constructive approach to reconciliation in order to assist South African scholars in the field of practical theology and the institutional church to address the challenges of reconciliation in a postapartheid and post-TRC society. The contribution confirms that this approach does indeed assist the field of practical theology to contribute to reconciliation without the risk of speaking a language that nobody beyond theology can understand.

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Section: The Hölderlin Perspectivementioning

confidence: 99%

Seeking feasible reconciliation: A transdisciplinary contextual approach to reconciliation

Thesnaar

2014

HTS Teologiese Studies / Theological Studies

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“…Our concluding case is a German‐language example, the poetry of Friedrich Hölderlin (1770–1843). The training corpus (Hölderlin, 1946, 1953) consisted of 415,516 characters (10,676 verse lines) from Hölderlin’s collected poems written between 1784 and 1806 (his poetry after 1806, when his mental illness broke through, was not considered). For training, the corpus was fed into a 4‐layer neural network with 512 neurons.…”

Section: Applying Artificial Neural Network To Poetry: a Digital Echmentioning

confidence: 99%

Neural reading

Орехов

Fischer

2020

Orbis Litterarum

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The creation of poems via neural networks is relatively easy nowadays and the internet is replete with corresponding examples. However, it largely lacks interpretive concepts. What should be done with the results generated in this way? How can we draw scientific conclusions from them? This is all the more difficult to answer as it still remains unclear where to position deep‐learning approaches in the canon of digital‐humanities methods. But it is clear that humanities scholars must reckon with machines being responsible for, or at least involved in, the creation of their objects of study. After a historical introduction to automated poetry generation, we try to conceptualize neural‐net poetry and argue that its interpretation, i.e. the close reading of texts generated that way, based on large source corpora, can be an insightful addition to the toolbox of computational literary studies, an approach in development that we suggest calling “neural reading.” Our main argument is that artificial neural networks are able to reproduce parts of the stylistic features of a training sample, in our case poetic corpora, acting as a kind of digital echo chamber of literary history. These features are mainly observed in smaller language units, at the level of morphology, vocabulary, syntax, and prosody. Our findings open new directions for the study of style in larger corpora. We will illustrate this with three Russian corpora (a selection of translated hexameters from the eighteenth to the twentieth century and the poetry of Natalia Azarova and Vladimir Vysotsky) and one German corpus (collected poems of Friedrich Hölderlin).

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“…To construe ourselves, human beings, as responsible for this division is to presume our capacity to act independently of nature as a whole -when in fact, Hölderlin says, 'all the … streams of human activity … have their source in nature'. 27 From Hölderlin's perspective, then, it must be inappropriate for humanity to attempt to overcome separation (whether through suicide or artistic projects of reenchantment). To suppose that humanity can overcome separation is to assume that humanity can act independently of nature (so as to oppose the self-division which nature has initiated).…”

Section: Hölderlin Nature and The Humanmentioning

confidence: 99%

Irigaray and Hölderlin on the relation between nature and culture

Stone

2003

Continental Philosophy Review

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Abstract. This paper explores the compatibility of Luce Irigaray's recent insistence on the need to revalue nature, and to recognise culture's natural roots, with her earlier advocacy of social transformation towards a culture of sexual difference. Prima facie, there is tension between Irigaray's political imperatives, for if culture really is continuous with nature, this implies that our existing, non-sexuate, culture is naturally grounded and unchallengeable. To dissolve this tension, Irigaray must conceive culture as having self-transformative agency without positioning culture as active vis-à-vis an inert and passive nature. I argue that Irigaray achieves this by conceiving culture to arise from a division internal to nature. She derives this idea from Hölderlin, who claims that nature originally divides itself into subjects and objects, and from Heidegger, who maintains that nature inflicts an originary violence upon itself. Critically reworking Hölderlin and Heidegger, Irigaray argues that male nature tends to turn against itself to generate an anti-natural, ecologically destructive, culture. She argues, however, that this tendency can be redirected and alleviated by the very cultural resources which male nature generates in dividing itself. Irigaray thus develops a unique way to advocate social change while recognising nature's profound impact and influence upon culture.This paper offers an interpretation of Luce Irigaray's later philosophical reflections on the relation between nature and culture.1 Irigaray is now widely recognised as a thinker of change, who seeks social transformation towards a culture of sexual difference, within which 2 femininity and masculinity would share equivalent value and symbolic and civil status. 2 In her recent work, Irigaray also urges cultural change to recognise the value and fundamental importance of nature, and to recognise how profoundly culture is invariably shaped by, and dependent upon, nature. She insists that 'it is from the natural that we should start over in order to refound reason' and that thinking must 'understand its natural roots and resources'.3Yet there appears to be some tension between Irigaray's political imperatives, for if every culture has natural roots, then our current non-sexuate culture must be naturally grounded and therefore, presumably, resistant to change. To understand Irigaray's later thought, and to appreciate the continuities within her political and philosophical thinking as a whole, it is important to explore how her recent attention to humanity's dependence upon nature builds on, rather than compromises, her earlier insistence on the necessity and possibility of cultural change.This question is not narrowly relevant to scholars of Irigaray's thought, but has importance for broader debates in feminist philosophy. Contemporary feminist thinkers generally agree that western culture and society have a pervasive tendency to devalue and denigrate nature relative to culture and to align nature symbolically with femininity, which becomes e...

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Sämtliche Werke und Briefe

Cited by 51 publications

References 0 publications

Seeking feasible reconciliation: A transdisciplinary contextual approach to reconciliation

Seeking feasible reconciliation: A transdisciplinary contextual approach to reconciliation

Neural reading

Irigaray and Hölderlin on the relation between nature and culture

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