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Copyright of Linguistische Treffen in Wrocław is the property of Oficyna Wydawnicza ATUT and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Münchener Theologische Zeitschrift is the property of EOS - EDITIONS SANKT OTTILIEN and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The joy of creation plays a crucial role in Nietzsche's philosophy. The 'found of joy' never stops welling up for Zarathustra and the flow is almost too painful for him. The phenomenon of joy in Nietzsche's work is very complex. Hence, in this paper I will concentrate on the utmost kind of joy that emerges in the end of Thus spoke Zarathustra in the Drunken Song. It is the joy to create a work of art and to integrate even sorrow in this utmost kind of joy. Joy takes place at noon, in the moment when oppositions are in harmony and beauty. In this paper, the aim is to interpret especially the last quote of the Drunken Song, when all joy wants eternity. Eternity is a kind of wholeness that is not similar to absoluteness and only possible in the specific movement of creation. Therefore, joy of creation seems to be the joy of a moment when opposites unite. [ABSTRACT FROM AUTHOR]

Protokolle der Angst (Protocols of Fear), written by Gruber in 1983, is a collection of stories based on real situations yet connected through a certain absurdity. Fear, death or suicide, sorrow and absurdity are typical features of Grubers works that deal with the meaning of life and develop a therapeutic potential of literature. This paper aims to connect the literary scientific analysis of a philosophically motivated literary text with possibilities of a corpus-based linguistical analysis demonstrated on the example of the motive/Lexeme “Fear". [ABSTRACT FROM AUTHOR]

Michael Ondaatje’s fourth novel, Anil’s Ghost, is almost universally deemed his “most politically ambivalent work” (Marinkova 2011:1) – and that’s putting it mildly. Since the publication of the novel in 2000, both Anil’s Ghost and its author have been accused of aestheticising terror, of an apolitical glance, an uneasy human rights discourse, and of evading the discussion of the actual causes of the Sri Lankan civil war, as summarised by Wendy Knepper (in Muhleisen and Matzke eds 2006: 45-6). While the aim of this paper is not necessarily to defend Ondaatje by refuting all of these claims individually, it nonetheless offers an interpretation of the novel, which implicitly problematises at least some of these assertions. The central argument is that the novel, while expressing unambiguous disillusionment with (violent) political struggle, is political in the sense that it unflinchingly explores state terrorism and one of its weapons, the enforced disappearance: even more so in its representation of the terror-defying potential of ethical witnessing (especially when contrasted with testifying). As the novel is explicitly set in real life “political time and historical moment” (Ondaatje 2001:2), these issues are contextualised within the history of state terror and resistance to it, on the one hand, and criticism of ethical witnessing on the other. In Anil’s Ghost, as in real life historical examples, moreover, both state terror and witnessing centre on torture, so the paper relies on insights by Avery Gordon, Elaine Scarry and Jenniffer Ballengee in particular to support the thesis that Ondaatje’s clinical and poetic focus on the bodies exposed to pain and death under conditions of state terror inevitably incites the empathetic and defiant response from the reader/viewer/the witness. It is here that the political potential of witnessing comes to the fore most forcefully.

The paper examines the Books of Samuel from two perspectives by posing two sets of questions: when is it legitimate (or, when is it perceived to be legitimate) to kill people, and when is this strictly forbidden? And how come to terms with one's own mortality? The 'ars necandi' refers to four distinct areas: killing in war, suicide, murder and execution. Murder is absolutely prohibited, executions are best avoided, killing in war should be limited as much as possible, whilst suicide is not evaluated. The 'ars morendi' distinguishes between premature death, which hits hard and is difficult to process, and death in old age, which is desirable, but needs to be carefully prepared for nonetheless. David himself is threatened by a thousand deaths; his survival is a miracle, his eventual death a soberly noted fact. [ABSTRACT FROM AUTHOR]

Unlabelled: Since the publication of Cain's landmark book Survivors of Suicide in 1972, the consequences of a suicide for the bereaved have been scientifically investigated. Mclntosh (1996) issued the most current bibliography of literature on the aftermath of suicide, including publications issued between 1986 and 1995. Mclntosh came to the conclusion that several unresolved issues still exist in this field of suicidology., Objective: This paper aims at giving an overview on current knowledge of the aftermath of suicide. lt shall be investigated which questions and unresolved issues in this field still remain. This leads to a description of future tasks and challenges for researchers investigating the after effects of suicide., Methods: At first, an overview on the most important aspects of current knowledge on the aftermath of suicide will be given. This will be done with reference to the unresolved issues and unanswered questions presented by McIntosh. How many of these issues and questions have come to a resolution after the publication of Mclntosh's bibliography shall be investigated., Results: Upon examination of publications issued after 1995 it was found that several basic questions regarding the after effects of a suicide have not yet been answered in a satisfactory manner. To name a few, the term suicide survivor has not yet been clearly determined and reliable numbers as to how many people are bereaved by suicide do not exist. Moreover, a comprehensive theory regarding the consequences of a suicide for survivors is still lacking., Conclusions: Resolving these basic questions among a number of others can be seen as the main task of future research in this field. Additionally, it is pointed out that more affention should be given to the implementation of suicide postvention measures in order to alleviate the negative aftereffects of suicides.

In this paper the vicissitudes of guilt and responsibility and development and function of guilt feelings are discussed in the context of the typical family dynamics in cases of divorce (delegation, claiming of loyalty, parentification). The "guilt" of the parents is often transformed to the feeling of guilt of the children in the sense of a traumatic feeling of guilt. This happens especially when sufficient mourning is not possible. Feelings of guilt by reason of the mere existence of the child (basic feelings of guilt) and the oedipal and other feelings of guilt out of rivalry can be reinforced (feelings of guilt out of vitality). Strivings for separation may be connected with guilt by the children (feelings of guilt regarding separation). The recognition of the adults' responsibility (especially choice of partners, functionalization of the child to facilitate the separation from the own parents, to maintain the image of an intact family or the struggle for power at the cost of the children) diminishes the feelings of guilt of the children.

This paper addresses the means of expressing emotions in internet discussion forums focusing on issues of death and dying; these issues are to a large extent considered taboo in society. The death of a loved one is a highly intense emotional experience. The analysis takes into account the verbal and non-verbal means of expressing grief, various levels of emotionality, and also the cognitive concepts forming the basis of metaphorical expressions that are closely connected with death and dying. [ABSTRACT FROM AUTHOR]

Copyright of Acta Facultatis Philosophicae Universitatis Ostraviensis. Studia Germanistica is the property of Acta Facultatis Philosophicae Universitatis Ostraviensis. Studia Germanistica and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The present paper addresses the topic of involuntary childlessness and its psychological sequelae for the fathers-to-be. There are at least two different psychological stresses men have to cope with: not being able to generate a child, and missing a child as one's life fulfillment. A short review of empirical research on male coping with infertility illustrates that men suffer from involuntary childlessness as do women. Nevertheless, the quality of the psychological burden remains open. Results from the Heidelberg Research Project on Male Infertility are summarized to assess this quality. Involuntary childlessness does not entail psychological sufferings for all patients; indeed, it is only a subgroup that remains fixated to the wish to have a child for psychological reasons. The project data elucidate the motives behind this fixation. They show that the most important psychological burden is not the narcissistic wound not to be able to generate a child, but the frustration of hope invested into the longed--for child on whom many otherwise unfulfilled aspirations are projected.

Largely "normal" grief reactions cannot always be easily separated from "pathological" grief reactions and depressive illness. Starting from methodological problems in grief research, 339 patients over 45 years who were treated for endogenous, neurotic or reactive depression and showed signs of pathological grief reaction after former or actual loss of a close-standing person were investigated. Marked sex differences were found. In the investigated patients, the symptom pattern of the pathological grief reactions contained mainly depressive developments, chronification of somatic complaints, phobic symptoms respectively anxious-neurotic developments, releasing of endogenous depressions, lack of grief, retarded grief reactions as well as drug abuse and suicidality. Particularly distressing factors which impede the "work of mourning" are shown in this paper. Finally, therapeutic aspects and fundamental problems and prospects of grief research are discussed.

The author presents a case report, following Volkan, who developed the re-grief therapy. In the second part of his paper there are shown connections to the studies of hysteria by Breuer and Freud.

Copyright of Monatsschrift Kinderheilkunde is the property of Springer Nature and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Sigmund Freud’s reflections on transience left him surprised that someone could revolt against the process of mourning. In Jonathan Lear’s interpretation of transience, the revolt is not simply a passing struggle of the mind, but a response to a difficulty of reality, that is, an existential struggle. Central to the experience of transience, according to Lear, is the disbelief in the existence of an afterlife. How might we understand the idea of an afterlife philosophically? I first consider three different philosophical conceptions of the afterlife that—in different ways—underline the relation between collective memory and the process of mourning. These reflections make it clearer which aspects of the afterlife play a role in the existential struggle that Lear describes. However, a further analysis of the temporality at stake in the denial of an afterlife is needed. I therefore look at two psychoanalytic interpretations of the refusal to mourn. The first considers the refusal to mourn as a way to deny change. The second interpretation sees the refusal as a realisation of meaninglessness that prevents the flow of time. I end the paper by arguing that the afterlife can be understood as a practice of articulation, which allows a shared time to flow. Such a practice will commit us anew to a shared world in which we survive with the wounding difficulties of reality.

In this paper, I reflect upon the methodological implications of digitization and digital methods for situational analysis. I carefully read Noortje MARRES's argument for and development of what she called situational analytics. I ask how her proposal would be incorporated within a situational analysis project of digitization and funerals. I develop a provisional research design, as a kind of thought experiment, weaving my reflections on situational analysis and digital methods through an autoethnographic account of mourning in the enforced digital of the COVID-19 pandemic. I conclude with the argument that such digital methods are necessary for situational analysis to reckon with, and yet also pose a risk of erasing the embodied and affective elements of a situation. I contend that the poiesis of ethnographic research—where mediated and embodied interactions qua situations are experienced and written into language, and writing forms a necessary but always also impossible task—remains rooted in bodies and affects that are always also elements in situational analysis. We cannot lose track of those elements that also defy the digitized elements of any given situation.

This paper discuss the question how mourning parents demonstrate gender-specific dedications of grief and remembrance. It shows that emotional forms of mourning were limited to women and dedicated to the domestic sphere. This has been achieved by visualizing women as sacral mother images, especially on monuments. Stereotyping her picture kept the distance to the surviving members of a family. The political influence on the bereavement organisations and on public commemorations could be limited by postulating the "silent grief". This exclusion has not been compensated in the Weimar Republic by a symbolic policy. Initially the National Socialists used a symbolic policy of honor and exploited the mothers of soldiers of the Great War for their policy. [ABSTRACT FROM AUTHOR]