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Ensuring “animal welfare” is the central moral principle in various socio-political discussions on the “humane” use of animals. The German Federal Ministry of Food and Agriculture indirectly defines uninterrupted well-being and continuous species-appropriate development as the general content of the animal welfare of horses being utilised in the version of the “Guidelines on the Handling and Use of Horses from an Animal Welfare Perspective”, which has been binding since October 2020. By assuming these two utopian contents to be a real possibility, the “Guidelines” ignore the moral problem of the use of the sentient living being “horse”, which is inevitably associated with physical and psychological stress. In addition to the principle of maintaining health and promoting the development of eufunctional movement, reality-orientated “Guidelines” should respect the difference between the complex phenomenon of well-being in humans and the “positive emotional status” of a horse, which consists primarily of the non-existence of pain, fear and suffering as well as pleasant sensory experiences. A procedure to determine “well-being”, which can sometimes be understood as a state, other times as a process, is not made explicit in the “Guidelines”. The difference between animal psychology and behavioural research is discussed here to make this problem clear. The present work refers in various contexts to essays published in equine medicine in recent decades, which – in contrast to the largely ideological position of the “Guidelines”, especially in their general principles – aim to discuss the experience and use of horses based on observable behaviour and not on ideas determined by anthropomorphism and empathy. [ABSTRACT FROM AUTHOR]

The first analysis - a tango with the mother? The course of treatment of a patient suffering from a moderate depressive episode, somatization disorder and narcissistic neurosis structure is described. The treatment, which takes place over 300 sessions in an individual analytical setting, reveals deep-rooted conflicts of self-worth and a strong dependence on the approval of others. Through the therapeutic work, the patient succeeds in recognizing and working through his inner conflicts, which helps him to better understand and shape himself and his relationships with others. The author also reflects on the challenges and learning processes that this first psychoanalytic treatment entailed for her as a therapist. [ABSTRACT FROM AUTHOR]

This article explores the intersection of 19th-century philosophy with historical events, spotlighting Nietzsche, Bentham, Kierkegaard, and Schopenhauer and their distinct perspectives on suffering as a positive element, reflective of the era's cultural and historical nuances. The first part of the paper is a summary of the 19th century and its noteworthy events. The second part argues that suffering is a constant element of human existence by highlighting conceptual similarities between all four philosophers when they describe the challenges that humans must face. The third part of the paper analyzes the relationship between suffering and self-knowledge. The fourth and last part of the paper explores the mechanism of suffering as an epiphenomenon.

Copyright of Psychosozial is the property of Psychosozial-Verlag GmbH & Co. KG 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 "Millennium Yearbook / Millennium Yearbook" examines the "Apocalypse of Peter" as the origin of the Christian Hell. The punishment of the godless in the lake of fire plays a central role in early Christian apocalypses. The Apocalypse of Peter aims to provide comfort for threatened believers who are suffering persecution. The text emphasizes the hope of redemption for believers who remain steadfast in the face of suffering. The visions of the apocalypse show a future full of happiness and harmony for the chosen ones. [Extracted from the article]

The article examines Heidi's suffering in the multimedial career of Johanna Spyri's 1880 novel ›Heidis Lehr- und Wanderjahre‹. In the adaptations, Heidi's suffering is continually recontextualized according to societal and genre specific conditions. In Spyri's novel, the focus lies on a pathologized homesickness which is elevated through Christian interpretation, presenting it as a necessity on the path to salvation. The religious motivation fades throughout the adaptations, so that in the (post-)war era, the idyllic mountain world is used to foster community and sharpen Switzerland's political profile. In perhaps the most famous adaptation Heidi undergoes a childish regression as ›cute Heidi‹ in the anime, while in 21st century adaptations, she emancipates herself, ultimately appearing as ›Mad Heidi‹ in a dystopian setting to save Switzerland from a cheese dictatorship: Heidi no longer suffers; she's mad. [ABSTRACT FROM AUTHOR]

Unfortunately, experiences of suffering not only have an individual dimension, but are always already embedded in social orders that produce, structure, and offer perspectives for relief. In this regard, suffering is inscribed with a duality that moves between individual experience and social formation. It is argued that the young Karl Marx and the old Heinrich Heine determine this duality as precarious and consequently problematize this relationship. However, while Marx seeks to eliminate individual suffering within a revolutionary collective, Heine insists on the irreversibility of suffering in collective offerings of identity. This finding is evident when Marx's ›Critique of Hegel's Philosophy of Right‹ is confronted with Heine's ›Germany - A Winter's Tale‹. Based on this, it will be traced that Heine's critique of the abolition of suffering forms the basis for Theodor W. Adorno's essay ›Heine the Wound‹. [ABSTRACT FROM AUTHOR]

The focus of the article in the Journal of Aesthetics and General Art Studies (ZÄK) is on the topic of "practices of suffering". The ambivalence of high heels as an "embodied practice" that includes both pleasure and pain is discussed. Designer Christian Louboutin and director David Lynch have designed a collection that showcases the shoe as a fantasy object. The article also sheds light on the historical development of masochism and its connection to literature. The importance of contracts in a masochistic context is emphasized. [Extracted from the article]

The article "What comes to mind - about Sigmund Freud: The Soul in Goethe's Poetry" by Wilhelm Solms deals with the portrayal of the soul in Goethe's works. It is shown that the soul can cause both joy and suffering, as depicted in Goethe's novel "The Sorrows of Young Werther". The soul also plays an important role in other works such as "Wilhelm Meister's Apprenticeship" and "Egmont". The article emphasizes that Goethe believed in the existence of the soul and that it brings joy to both the protagonists and the readers in his works. [Extracted from the article]

Copyright of Alman Dili ve Edebiyati Dergisi / Studien zur Deutschen Sprache & Literatur is the property of Alman Dili ve Edebiyall Dergisi / Studien Zur Deutschen Sprahe und Literatilr 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.)

Suffering – an urgent exhortation: 1 Peter 4:12–19 exegetically re-examined. This article provides a new exegetical examination of the specific way Peter encourages the readers in 1 Peter 4:12–19 to remain faithful amid suffering. In this article, the grammatical-historical model, as practiced in the Reformed tradition, is followed in the exegesis. Peter exhorts the readers in 1 Peter 4:12–19 to be willing to suffer as Christians. He reinforces his exhortation by indicating that faithfulness amid suffering confirms the equipment of the Spirit and that faithfulness will result in joy when Christ’s glory is revealed. He warns that unfaithfulness will result in judgement. Contribution: This article highlights Peter’s encouragement to his readers in 1 Peter 4:12–19 and the urgency of this encouragement. It indicates that the readers, as chosen strangers of the diaspora, are encouraged in this thought unit to unite with Jesus Christ amid suffering and glorify God. This exhortation is reinforced in 1 Peter 4:12–19 by using the Old Testament to illustrate the consequences of faithfulness and of unfaithfulness.

The article "Job and Evil" by Elisabeth Birnbaum deals with the theme of evil in the book of Job. The Satan is not seen as a devilish power or personification of evil, but rather as a kind of prosecutor who wants to bring the truth to light. The book tells of a dialogue between God and Satan, in which the question arises whether the well-being of the pious Job is truly a result of his fear of God. Satan questions the selflessness of Job's piety and love for God, but he is not authorized to take action against humans. It is God himself who deprives Job of all his possessions. In the second scene in heaven, God's appreciation for Job is confirmed, while Satan continues to doubt. He suspects that Job's loyalty to God is a strategic precaution and continues to doubt the selflessness of Job's fear of God. God allows Satan once again to rob Job of his health and personal integrity. Thus, the responsibility for Job's suffering lies with God. In the digression, Satan in Goethe's Faust is compared to the Satan in the book of Job. In Goethe's work, the aim is to shower Faust with pleasures to prove the futility of fearing God, while in the book of Job, the aim is to let Job suffer to prove the selflessness of his fear of God. The text deals with the portrayal of the crocodile and the hippopotamus in the book of Job. It is emphasized that these animals do not know fear, but can instill fear in humans. The rhetorical questions in God's speech illustrate that neither the crocodile nor the hippopotamus can be conquered by humans. In Egyptian mythology, these animals are equated with evil, while in the book of Job, it is emphasized that they are part of God's creation. It is also pointed out that God himself stands before these animals and that humans cannot oppose them. The speech about the hippopotamus and crocodile serves to change Job's perspective and enable him to gain new insight. It is emphasized that evil exists in the world independently of human guilt, but is controlled by God. Evil is not seen as an anti-divine hostile entity, but as part of God's creation that is tamed by him. [Extracted from the article]

Pentecostals’ songs of exuberant praise are integral to Pentecostal worship, ending in worship songs. Joy and happiness characterise their services. However, these worship practices do not leave room for discounting the reality that suffering is recurring in all believers’ lives, ignoring those who suffer marginalising in worship practices. The research questions were: Why do some Pentecostals miss a valid response to the reality of suffering? What does the Bible teach about the constant occurrence of suffering as integral to human life?; What is a suitable theological response to it?; How can Pentecostal worship incorporate lament as a response to suffering? In answering these questions, the research used the Lekgotla practical theology research method proposed by Abraham Mzondi as an explorative approach, related to Richard Osmer’s method. It asked four questions: What is happening?; What could have caused the challenge?; What is the recommended approach to resolve the situation?; and What is the theologically and biblically sound recommended process to remedy it? It is based on relevant available literature related to the classical Pentecostal movement. The research concluded that pervasive triumphalism, based on a persistent ‘victorious living’ mentality, avoids voicing suffering, while lament does not market well. The Pentecostal theology of glory needs to be corrected by the theology of the cross by accommodating the challenges theodicy presents to believers in the hegemonic doxology. A theology of the cross realises that human life oscillates between triumph and lament, and Pentecostal worship should reflect it. Lament is believers’ liturgical response to suffering and engaging God within this context. Suggestions to incorporate lament in Pentecostal worship include deliberate songwriting and testimonies about suffering and its consequences. Contribution: The research addressed the lack of balanced worship practices among Pentecostals who emphasise praising God without discounting the existential suffering some attendees at worship services experience. It contributed to the journal’s focus on biblical-theological research with the reformational tradition and its impact on Pentecostalism.

The last five years have seen a welcome rise in philosophical research on suffering. In this paper I will introduce the main new proposals and point out their respective weak-nesses. All accounts focus on an important aspect of suffering, but each one is too nar-row. I will sketch an account of suffering as being forced to endure the unendurable, based on Simone Weil's writings. I will argue that not only does this account manage to encompass the important aspects of suffering emphasised by current research, but that it much more plausibly brings out the ethical dangers, such as seeking consolations in fabricated narratives of meaning, and the value of suffering, such as enabling the mind to make unfiltered contact with reality.

The paper aims at demonstrating that Martin Seel’s aesthetic theory suffers from the same unresolved tension that can be found in Schiller’s ›Letters on the Aesthetic Education of Man‹: On the one hand, art is assigned the task of bringing to our attention the undiminished complexity of an object’s qualitative properties; on the other hand, however, art is also given the role of putting us into a state of »active determinability« thanks to its liquefaction of all our well-rehearsed determinations and determinations, thus allowing us the freedom of experimental self-exploration. Both theories fail to make plausible the argumentative transition that could establish a link between these two tasks of art. [ABSTRACT FROM AUTHOR]

The scenario of Ps 79 refers to the ruin of Jerusalem and provides a case study for examining the capacity of biblical texts to speak of suffering. The anthological style and the intertextual connections with other texts argue for a late dating of the psalm and suggest that it aims to combine different assessments of history and of the relationship between Yhwh and his people. This hypothesis is supported by the fact that the psalm is composed of three units, each with its own perspective. These features shed light on the function of this psalm within the Asaph's psalms. [ABSTRACT FROM AUTHOR]

Post-democracy has become an important contribution to the discourse on democratic theory. On the one hand, this article appreciates the impulses opened up by the diagnosis of post-democracy. On the other hand, it criticizes some problematic presuppositions. Especially the thesis of post-democracy seems to imply an ideal of democracy that is oriented toward a certain type of democracy, without critically discussing it. The tradition of philosophical pragmatism is drawn upon to show how an alternative critical diagnosis of democracy might look. The pragmatist tradition, it is argued, avoids the problems of the diagnosis of post-democracy outlined and develops a normatively grounded concept of democracy. The normative aim of democracy consists in focusing on the experience of vulnerability in the face of violence and suffering. Thus, democracy should be conceptualised as a reflexive practice that asks how to deal with these experiences of vulnerability. [ABSTRACT FROM AUTHOR]

Considered as one of the most important poets of the Alevi poetic tradition, Fuzuli (1483–1556) addresses in his work “The Garden of the Felicitous” (Ḥadīḳatü’s- Süʽedāʼ) the issue of suffering by recounting the lives of prophets and saints. Hereby, Fuzuli focusses on the martyrdom of the prophet Mohammed’s grandson Imam Husain (626–680) in Kerbela, which has become an integral part of the Alevi collective memory. Based on this incident, Fuzuli addresses the question of suffering by emphasizing its practical dimension. As the poet comprehends suffering and misery as a possibility to proof God one’s love, humans, in turn, are to react with patience and even gratefulness to their own pain. Since the love to God is in Fuzuli’s mysticism the telos of being a human, suffering is understood as a necessary evil in order to fulfill this telos. However, Fuzuli distinguishes between the approaches to one’s own pain and to that of others. Thus, the suffering of other people demands sympathy, compassion, and even mourning. According to the general narrative of the work, Fuzuli illustrates these topics by the events of Kerbela. The current paper examines Fuzuli’s answers to the origins of suffering and to the approaches of humans to their own sorrow as well as to the suffering of others. [ABSTRACT FROM AUTHOR]

The author presents her view that resilience following trauma can only occur when three unconscious internal motivators (Survia, Passia, and Transcia) take turns or rotate in affecting our attitudes, feelings, thoughts, and behaviors through our ego states. Survia is concerned with personal survival, Passia with the survival of our species by supporting creativity, and Transcia with our need to sleep and to transcend everyday reality. Typical attributes of each motivator are listed, and a diagram depicts the relationship of motivators to ego states. Using examples drawn from her own and others' experience, the author discusses how, for someone who has suffered trauma, Survia may become overly dominant and the smooth rotation of motivators is thus impeded. When attributes pertaining to Passia are stimulated, rotation of motivators and consequent emotional balance are resumed and resilience becomes possible. [ABSTRACT FROM AUTHOR]

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Two case reports (Yalom, Norton) about experiences in dealing with patients who are suffering from advanced cancer were used to make a difference between two approaches in psycho-oncological therapy: supportive treatment which helps the patient to activate resources to cope with cancer and to be together with and accompany the patient that enables a mutual regressive relationship, which can then be worked with. This form of relationship can help the patient, in particular, to overcome separation anxiety of object loss but has some challenges (and requirements) for the therapist. Theses challenges require more attention in psychotherapeutic training, continuing education and supervision. [ABSTRACT FROM AUTHOR]

The article "What does a future government bring?" in the magazine WeltTrends discusses the necessity of peace diplomacy instead of war hysteria in relation to the conflict between Ukraine and Russia. Politicians like Dietmar Woidke, Mario Voigt, and Michael Kretschmer demand a more active diplomatic role for Germany to prevent further bloodshed. They emphasize the importance of mediation and negotiations to end the suffering of the people. [Extracted from the article]

The summary of the text is as follows: The text discusses the global focus on competence in the social sciences and the resulting reduction of the human relationship to the world. It argues that this perspective shows the theoretical and anthropological consequences of relinquishing subjective autonomy. The text criticizes the quantification and comparability of competences and emphasizes the neglect of other aspects of education and pedagogy. It also points out the importance of suffering and action in anthropology. The author suggests focusing on modal verbs such as "can," "should," and "may" to develop an alternative perspective. The initial thesis of the text is that life is not only an active process but also one that is endured. The author emphasizes the importance of crises as decisive moments in life where existential decisions are made. They argue that humans are caught between freedom and necessity and must submit to the pathic character of life. The text describes a "pathic anthropology" that places suffering and endurance at its core. The author emphasizes that human desires and obligations are results of the pathic and that ultimately, humans are subjected to the struggle between these two forces. The text also highlights the significance of crises caused by illness and argues that doctors should not only preserve life but also consider destruction. The text explores the role of Victor von Weizsäcker in medicine during the Nazi era. Although he initially agreed with the medical-political positions of the NSDAP, he later distanced himself from their ideology. However, as a clinic director in Breslau, he was involved in euthanasia programs. The text also compares Weizsäcker's concepts with those of Helmuth Plessner and notes that both have a restrained view of the possibilities of human action. Weizsäcker is described as existentialist and heroic, while Plessner emphasizes the commonality of world references. The text concludes with a reflection on modal verbs and emphasizes the importance of "liking" as a social and aesthetic category. [Extracted from the article]

The paper explores the performative dimension of metaphysics - along the lines of Immanuel Kant's doctrine of postulates. Against Kant's own assumption that metaphysical thought has an apriori layout, the so-called doctrine of postulates can be deciphered, based on an analysis of the pragmatic dimension of language, as a reflection on historical experience: The postulate of freedom will be reread as the experience of conscience, the postulate of God's existence and of the immortality of the soul will be deciphered as experiences of suffering and renunciation. Based on such reconstructions it will be clear that experience is genealogically as well as epistemologically the source of any special metaphysics. [ABSTRACT FROM AUTHOR]

There is a growing awareness of the importance of resilience in many areas of our society. Current research largely assumes that resilience can be trained and used to avoid suffering or to better overcome crises. This article deals with the question of what is meant by resilience and how t can be trained. [ABSTRACT FROM AUTHOR]

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Copyright of Nietzsche - Studien is the property of De Gruyter 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.)

Voices that not only morally question certain types of riding, but also the use of the saddled horse generally, seem to be getting louder at the moment. They usually do so with the argument that the widespread forms of equestrian use are generally accompanied by suffering and/or damage to the equine, specifically by a burden that could and should be avoided by refraining from involving the creature with the capacity to suffer in human leisure activities. Similar to their opponents, the proponents of the use of the horse by humans justify their arguments and practical actions with religious, philosophical and/or natural law doctrines. Such doctrines are presented here in an overview as a background to the currently widespread argumentation. In addition, reference is made to statements by riding masters and veterinarians who explain the service of the saddled horse as harmless or even – in the sense of physical training – as beneficial to health and well-being if done “correctly”. Such views are contrasted with veterinary statements that specifically name adverse effects on animal welfare as more or less common effects of use. The majority of statements for or against the use of the saddled horse are based on certain interests and/or on ideological views of the human-animal relationship. Accordingly, they mostly selectively invoke the consequences of use as well as those of refraining from it. In order to overcome the interest-based and ideological argumentation, a differentiated veterinary research is proposed here, which takes on the complex task of determining the eufunctional and dysfunctional effects of equestrian use in terms of health and well-being, to draw up a kind of balance sheet of the various effects, and to do the same for natural and so-called “near-natural” husbandry respectively, thus, enabling a comparison of the two modes of equine existence. With this in mind, it is suggested that a critical résumé of the veterinary statements already available on the two modes of existence be drawn up in the first stages of such (extensive) research. The outline of this project – despite respecting the various difficulties associated with it – is based on the expectation that such research could contribute to replacing ideological argumentation with empirical-rational analysis. [ABSTRACT FROM AUTHOR]

The article deals with the topic of boundary violations in psychoanalysis and reflects the author Glen Gabbard's experiences over a period of 30 years. Gabbard states that a binary classification of therapists into those who act ethically and those who commit boundary violations makes little sense. He emphasizes the complexity of different treatment dyads and the individual psychic structure of the superego. The article suggests that the examination of boundary violations should take place in training and further education as well as in psychoanalytic institutions in order to strengthen awareness of ethical boundaries and to acknowledge and integrate the suffering of all parties involved. [Extracted from the article]

Abstract: Background: This study investigated the extent to which the cognitive impairment of alcohol-dependent patients improves relative to abstinence and depression. Methods: We examined alcohol-dependent patients with (n = 22) and without depression (n = 58) neuropsychologically and regarding depressivity three times (after withdrawal, 6 weeks later, and 6 months later). Additionally, we examined 33 healthy control subjects. Results: Alcohol-dependent patients showed decreased reasoning compared to healthy control subjects. In the further course, abstinent patients tended to perform better than relapsed patients, and depressivity was associated with weaker performance. Discussion: Alcohol-dependent patients suffer from cognitive deficits, some of which seem to improve in the further course of treatment, especially with abstinence. [ABSTRACT FROM AUTHOR]

Copyright of Zeitschrift für Qualitative Forschung (ZQF) is the property of Verlag Barbara Budrich GmbH 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 Beiträge zur Geschichte der deutschen Sprache und Literatur is the property of De Gruyter 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 topic of the article Anatomical states – between pathology and visual expressiveness may be further approached from several perspectives: the disease itself, transposed into images in various works of art as a symbol of human suffering, from the perspective of medical illustration or the rendition of medical acts, but also from the perspective of the suffering artists, who depicted their physical or mental traumas in their own paintings. In art, there are several recurring themes centred on the human body, such as: the death of the body versus the immortality of the soul, the young body as a symbol of beauty versus the aged body, the ability to control one’s own body, self-preservation and survival instincts, the fight against disease, addictions and their impact on a person’s health and state of mind. The article discusses facets of the disease as well as visions of the human body captured in the visual arts, from the theme of the Danse Macabre in the Middle Ages to Dr. Tulp’s Anatomy Lesson by Rembrandt or the aesthetic vision of Egon Schiele. Another topic approached is the correlation between emotional states and body attitudes or visual metaphors, by using art as a way to exorcise inner demons, in the conception of Van Gogh, Frida Kahlo or Käthe Kollwitz, or to test the limits of the human body, like in the works of Marina Abramovic.

Suffering New Testament believers ministered by Old Testament prophets: Exegesis of 1 Peter 1:10–12. Even though 1 Peter 1:10–12 has received considerable attention in the research done on 1 Peter, the fact that Peter in these verses emphasises that the Old Testament prophets ministered to the New Testament believers, has not yet been properly investigated. This article focuses on the ministry by the prophets, mentioned in 1 Peter 1:10–12, and indicates how this ministry became a reality in the lives of the addressees. The exegesis done in this article follows the historical-grammatical model as practiced in the Reformed tradition. Although the exegesis is focused on 1 Peter 1:10–12, these verses are examined exegetically within the context of the whole letter. The article finds that, in 1 Peter 1:10–12, the apostle Peter urges his readers to continue praising God in the midst of the suffering they are going through. They are ministered to by the Old Testament prophets in their circumstances of suffering. This ministry of the prophets became a reality in the readers’ lives when evangelists provided, as good news, significant information regarding the witness of the Lord’s Spirit, through the prophets, about Christ’s sufferings and glories. Contribution: The article highlights the unique encouragement of Peter in 1 Peter 1:10–12 to his readers to continue to praise God in the midst of the suffering they are experiencing as believers. The readers can still praise God, because they are, as New Testament believers, trustfully ministered to by the Old Testament prophets with the witness of the Spirit about Christ’s sufferings and glories.

In the novel Corpus Delicti: Ein Prozess Juli Zeh conveys a picture of current social grievances using the distancing technique of utopia/dystopia: A totalitarian state, in which the health of all citizens is raised to a raison d’état, demands that individual freedoms be renounced in return for a guaranteed pain-free and suffering-free life. Utopian traits of a supposedly ideal world mix with the dystopian traits of a gloomy trial. The traditional concept of ‘Heimat’ (home) is given a dualistic interpretation, alluding to todayʼs globalized, disoriented world in which people are looking for fixed points of reference. Zeh’s dualistic understanding of home between attachment to space on the one hand and detachment from the same floating buildings on the other hand, is received in Corpus Deliction the basis of Moritz’ nature-loving down-to-earthness as Mia’s reference in memory. The emergence of totalitarian government techniques in the fight against the current Covid-19 pandemic shows that a feeling of insecurity in the absence of limited, manageable scopes can easily lead to states of anxiety. [ABSTRACT FROM AUTHOR]

The article presents the discussion on brief statement on the length of stay of Dr. legal Ferdinand Werne in the admission book of the Geseke state hospital. Topics include seeing any particular relevance for historical research suspect especially since no further information being given about the person or the illness will; and State hospitals and poor houses in Geseke and later in Benninghausen necessary to take Werne's previous phase of life into account to present the causalities.

Copyright of Zeitschrift für Internationale Beziehungen (ZIB) is the property of Nomos Verlagsgesellschaft mbH & Co. KG 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 contemporary „homo consumens” does not want to accept that his ontic status is still best defined by the words „homo patiens”. Today’s attempts to eliminate suffering through constantly stimulated consumption may be considered as an act of the „degradation” of humans and humanity who by rejecting the truth about their nature as suffering creatures, paradoxically also lose the meaning of their life. If one denies suffering, then – at the same time – one closes oneself before life. For the escape from suffering is anything but the escape from life, at least the one that is experienced in a conscious and sensible way.

This article examines Klíma’s concept of so-called egodeism, attempting to interpret it as a rigorous thinking through of the problem of suffering. It’s a problematic that draws from the various traditions (Buddhism, Stoicism, Schopenhauer) that Klíma builds on. The aim is to show that, while Klíma’s egodeism is more problematic thought experiment than coherent theoretical concept, the path by which Klíma reaches egodeism is philosophically legitimate. The author indicates how Klíma develops his ideas by way of modern metaphysical idealism (Berkeley, Schopenhauer), as well as the more problematic stages of his progress (so-called extended Kantianism). As Klíma has been described as an epigone of F. Nietzsche, the author also — using comparative method — focuses on several aspects by which Klíma may be distinguished from Nietzsche. To some extent, J. Patočka’s concerns are discussed as well.