Autore: Peter Herrmann's Blog

Dr. Peter Herrmann is a sociologist of German origin -- well, he was, before moving forward, being now ..., well, some say: social philosopher, permanently crossing borders between arts, economics, jurisprudence, philosophy, political science and .., yes, still sociology ... and having lost many links to the origins as fasr as nationality is concerned, trying to imagine that there is no border ...

If man plays …

da Peter Herrmann's Blog, posted in academic life - living in academia, joys - what we usually take for it, Peter's Log, thoughts on life and its philosophy

and only then ….

In Schiller’s own words
Therefore, no error will ever be incurred if we seek the ideal of beauty on the same road on which we satisfy our play-impulse. We can immediately understand why the ideal form of a Venus, of a Juno, and of an Apollo, is to be sought not at Rome, but in Greece, if we contrast the Greek population, delighting in the bloodless athletic contests of boxing, racing, and intellectual rivalry at Olympia, with the Roman people gloating over the agony of a gladiator. Now the reason pronounces that the beautiful must not only be life and form, but a living form, that is, beauty, inasmuch as it dictates to man the twofold law of absolute formality and absolute reality. Reason also utters the decision that man shall only play with beauty, and he shall only play with beauty.
For, to speak out once for all, man only plays when in the full meaning of the word he is a man, and he is only completely a man when he plays.
 … of course, Schiller, in Letter XV of his collection upon the Æsthetic Education of Man does not fully explain or exemplify what play means. Nor does he tell us explicitly if it is for all of us the same. For the child it surely is not the same as for the philosopher.
One of the latter came across some snippet of information, useless, unimportant and thus being a major temptation to play, offering a break from checking algorithms and their legal meaning. A day in November last year, checking the holidays for 2018, I clicked on a link, to learn about Palindromes. Hardly knowing even the meaning of the term, I quickly learned the basics, namely
In 2018, people who write their dates in the m-dd-yy format will be treated to 10 consecutive days of palindromic dates. Every day from August 10, 2018 (8-10-18) to August 19, 2018 (8-19-18) will have a palindromic date.
Such back-to-back Palindrome Days in the m-dd-yy format are not that rare. Every year since 2011 have had 10 consecutive Palindrome Days. In 2011, they occurred from January 10, 2011 (1-10-11) to January 19, 2011 (1-19-11). In 2012, the same sequence of dates occurred in February. In 2017, this will happen in the month of July, in 2018 in August and in 2019 in September.
…
Notice a pattern here? As long as you write your date in the m-dd-yy format, every century has 9 years with 10 Palindrome Days in a row.
Play …
Can’t we read these in some way as days where past and future are ‘visibly’ – or is there are term like ’numberly’? – brought together in presence? Capturing the entire time universe in the sequence of just 24 hours? – A recurring ‘big bang’, isn’t it? … – You remember Goethe, contending in the ‘Diwan’ that
He who cannot draw on three thousand years is living from hand to mouth.
Nothing for boxing people who unlearned to play, leading a triste life, cut off, seduced by nothingness, not allowing the shine of light.

laborious joy

da Peter Herrmann's Blog, posted in academic life - living in academia, joys - what we usually take for it, Peter's Log
It is a while back already … a small …, well, lets say dispute with Laurent:
Laurent
A propos, I am very happy with your article. Of course you have problems  to explain your thoughts (you know this) but according to me what you said is very interesting.
Peter
I know that you are to some extent right with what you say about my difficulties to explain certain things; however the other half is that we – probably all of us – unlearned accepting that reading and understanding is WORK, the stuff just flying at us is usually unruly rubbish, lacking depth and appearing nicely, deceiving. People jump into the water and … did you ever jump into a pool at the shallow end …, only sometimes you get away with it,
Laurent
Yes, yes, and in Dutch we should say  tja, tja
Right, reading and understanding is ‘work’. Right. But……it can not be an argument  to write something what can be better articulated.
Peter
took a while, Ja Ja …, oder: na eh [that could be Bavarian I guess …]
I think again 50/50, it is too often wrong that things are expressed in simple ways, leaving out the needed provocation, and that was part of that article too. In general, from my current experience: we have a major ’translation problem’, actually two problems – and this is important, without joke:
myself, being a hybrid, face again and again the problem that it is nearly impossible to understand things as soon as we ‘leave the box’. There are things in economics we cannot even think, articulate  in law and vice versa. Add political science and sociology and …
Second, I talked the other day with a colleague from Bolivia – she is also working here and asked me for some advise: she has to review an article for a book, the author being from Peru. There we have entirely different understanding of certain legal facts, paradigms etc. The author uses a more or less narrative style. However, somebody else in her project does not understand that and will not accept it, as he is academic in the area of law, strictly. So, while highly qualified, he has at times a narrow approach as well when it comes to putting things into forms. Now, you can do this, it is easy to ’understand’ ,…, and mostly wrong. I guess this is also part of …’s [or who ever wrote it] article on CSR. There had been in the first version [the one I know] at least certain things that cannot be written this way in an international journal: they had been simply wrong – so to be skipped or to be ’translated’ – and such translation would mean: the reader has to work it out. – Sure, in that case, the reader had to be informed about the Chinese context ….
This … had been a more or less great though rare pleasure in China: being together with a Chinese friend, and getting ‘permanently into trouble’, knowing that we need[ed] to work out what we mean. Dictionaries only tell shadows of truth — thus, coming back to the work, somewhat ruthless debate would be good, daring to dispute things, to disagree and speak about it and come to a conclusion …. . It may even end in lasting love if this is the correct term …
—— —— ——
The afternoon of the very day, after sending the last mail I was standing in the Lenbach Haus, the issue returning to me while looking in the one room at some paintings

Carl Friedrich Lessing: Eichenwald mit rastendem Jaeger, 1839

Joseph Wopfner: Haensel und Gretel, 1875

Adolph Henrich Lier: Buchenwald im Herbst, ca 1874

I would say ‘nothing special, though lovely capturing for the moment’. And of course it is hopeless to convey the clandestine, inner beauty by reproducing these works. Also as such beauty is one of the moment, the mood: permanent because immortal and nevertheless quickly elapsing as any shadow does with the change of the light by which it is aroused. It is the mood of the spectator that is part of the spectre.
The question of the said moment, linking paintings and the conversation is somewhat straightforward, presuming that the reader accepts that reading is more than the deciphering of sequences of letters – extensively discussed in semiotics anyway.
Paintings do what academics are expected to do – isolating certain matters, cutting the environment off in order to be able to cut the matter itself into pieces. That is what we see in the paintings: it does not give us any idea of the forest – where it is, its seize, its location in the universe … this way a lot of information is cut-off: not accessible.
  • It is like the surgeon – during some heart surgery the heart is somewhat disjoint from the body, its functions taken over by an artificial machine …, it is no problem, for some time …
  • It is like the economist who calculates opportunity cost when looking at the feasibility of the investment in a new technology – calculations may be for instance conjoined with what is called demographic scenarios, or with an estimated behavior of a competing investor or with any other variable. Even a Richard Thaler or Eleanor Estrom are depending by and large on such contractions – stimulating and still it remains cut off realities.
  • It is like a lawyer, looking at what exactly was happening, but taking it as action, at most as behaviour without being able to understand the entire ’scene’ as part of complex societal practice.
—— —— ——
Have a look at the paintings then – though isolating a small scene, delving enormously into details [especially the one by Lessing applying an extremely fine brushstroke; but also Bear’s, seemingly presenting a broad lash] maintain somewhat magically the universe within the painting
Fritz Baer: Abend im Walde, ca 1914
— the light, the movement … , magically, and requiring to work, with this arriving at the real joy of being spectator and magically e-merging as part of the spectre, playing in the best of its meanings   …
… yes, it may well be that this made life so laborious before the disenchantment, so-called at is still left us with its own bifurcation. And this work makes some prone to populism, and others obsessed to pretended clarity, in particular clarity dressed up in digits.

Easily ending in the death of the theorist and the emergence of data and algorithms in digital social researc.and then in boxing humans.

ROC

da Peter Herrmann's Blog, posted in contemporary socio-economic situation, Inspirations

as rip-off capitalism ….

Sure, in capitalism, there may be many final rip offs … and yet, there is none that is really final. Always new niches, new paths and new fields are found by ingenious entrepreneurs, more or less ingenuously making a fortune out of nothing and of everything.

Schumpeter, at least in this respect wisely, said:

The conquest of the air may well be more important than the conquest of India was—we must not confuse geographical frontiers with economic ones.

From my side some idea, to be exploited by others, feeling myself to ingenuous in the meaning of lacking the disputes rip off attitude [oh, I hope, nobody really takes it up !!]: in Amsterdam I saw this photo in the window of an auctioneer …

Shouldn’t all birdhouses and bird feeders be exploited: the rip-off state could surely elaborate without problems a system of taxation, the birdwatchers, together with the developers of algorithms should look for ways to identify birds who use these, may be charged in a different way … hum … can’t one convert the wing beat to energy, then asking the birds to pay for the food ..

Sure, there may be another option: the price for accommodation in Amsterdam may suggest that such little places are also sold on the market  …

The old question:

Little Man, What Now?

is always newly veiled, always requiring new answers …  – and too often, as the little man told us, it finds, very sad answers.

truth, the small and the large …

da Peter Herrmann's Blog, posted in academic life - living in academia, joys - what we usually take for it, Peter's Log, thoughts on life and its philosophy

Let us go with what is good. First there are the portraits. They dominate in terms of value and numbers. Exhibitions are in danger to alter, being increasingly galleries of portraits only. ‘Art goes for bread.’ The words Lessing suggested to be said by his painter Conti, about 100 years ago, is today even more true. There are not many orders, or even none; and to paint a huge wall painting at a venture …, there are few who can dare doing so. Everybody escapes into the small and family life, because the large and general condemns to starvation. Actual arts is at the loosing end, the portrait on the winning side: the mere effigy emerges occasionally as portrait of an epoch.

my own translation of the following words by Fontane, from his ‘A summer in London‘

Doch halten wir uns an das Gute. Da sind zunächst die Porträts. Sie prävalieren an Wert wie an Zahl. Die Kunstausstellungen drohen mehr und mehr zu bloßen Porträt-Galerien zu werden. »Die Kunst geht nach Brot.« Was Lessing seinen Maler Conti vor fast hundert Jahren sagen ließ, ist heut mehr denn je eine Wahrheit. Bestellt wird wenig oder nichts; und auf gut Glück hin ein mächtiges Wandbild zu malen, wie wenige dürfen’s wagen? Alles flüchtet in das Klein- und Familienleben, weil das Große und Allgemeine ihn verhungern läßt. Die eigentliche Kunst verliert dabei, die Porträt-Kunst gewinnt: das bloße Bildnis wird gelegentlich zum historischen Bilde.

All this had been written a long time ago …, and is still so true.

While reading those lines a couple of weeks ago, I remembered just the day before: the exhibition

FABIENNE VERDIER MEETS SIGMAR POLKE. TALKING LINES at the Pinakothek der Moderne, including the Musical Intonation in the St. Markus church, with Christoph Reiserer, Saxophone & Michael Roth, Organ.

some more info here and here.

Can one say an erotic intonation, music of epochs merging, drawing lines just in order to dispute, to cross each other, even breaking them open, to solve tensions in complete relaxation…. as the communication of the lines of Verdier and Polke.

Sure, things are easily over-interpreted, and also admitted that not everybody needs to have the same sense and sensation. Still, as I pointed out in my contribution to the debate: we may easily overcome the metaphysical suggestions, taking things as they are – the repercussions of calligraphy in Verdier’s work, far from being ‘closed’, finished and finite; and reflecting in the things, in the expressions, in the ‘Chinese characters’ and for what they stand the as much as the need for a provocative approach to the virtues:

  • Magnificentia
  • Dignitas
  • Honor
  • Gloria
  • Ratio
  • Velocitas
  • Moderatio

virtues that are perverted by the Emperor Maximilian claim to be their personification, perverted by the fact that they are ‘closed’, defined as finite.

And with such provocation – and opens to it – the supposed tension and impossibility to understand: fir instance the east and the west, is easily overcome …, if we allow us to engage, to come close and ‘touch’

Is it true that Karl Jaspers said the following?

True philosophy needs communion to come to an existence

And

Uncommunicativeness in philosopher is virtually a criterion of the untruth of his thinking.

 

We surely need more philosophers – in arts, in economics, in law and in life …, those who allow themselves to touch and to be touched – a pity that all those are in danger of being starved to death as soon as they attempt to paint beyond the portrait … – is that the reason behind some faiths demanding

Thou shalt not make thee any graven image.

The fear of distraction from the reality – the fear of non-communication by tighten it in a strict framework of phrases? Doesn’t it then remind us of

The Other Christmas Story

two years ago posted here on the blog?

When did it begin? When did we depart?

da Peter Herrmann's Blog, posted in academic life - living in academia, Peter's Log, quotes, thoughts on life and its philosophy
When did it begin? When did humankind depart from the path of thinking wisely instead of glamorously? And easily moving on the margin of faked realities!?
Well, apparently ist was not before 1927-28, the year of the
GIFFORD LECTURES DELIVERED IN THE UNIVERSITY OF EDINBURGH BY ALFRED NORTH WHITEHEAD.
In the book emerging from there:
PROCESS AND REALITY. AN ESSAY IN COSMOLOGY
we read on page 39:
There is no point in endeavouring to force the interpretations of divergent philosophers into a vague agreement. What is important is that the scheme of interpretation here adopted can claim for each of its main positions the express authority of one, or the other, of some supreme master of thought-Plato, Aristotle, Descartes, Locke, Hume, Kant. But ultimately nothing rests on authority; the final court of appeal is intrinsic reasonableness.
The safest general characterization of the European philosophical tradi- tion is that it consists of a series of footnotes to Plato. I do not mean the. systematic scheme of thought which scholars have doubtfully extracted from his writings. I allude to the wealth of general ideas scattered through them. His personal endowments, his wide opportunities for experience at a great period of civilization, his inheritance of an intellectual tradition not yet stiffened by excessive systematization, have made his writings an inexhaustible mine of suggestion.

—

May be at some stage then some people thought they can write a new body text, leaving the area of footnotes. Seeing posters, advertising a new Amazon Echo, I was getting curious what this is about – and looking it up here, I read
Amazon had been developing Echo devices inside its Lab126 offices in Silicon Valley and Cambridge, Massachusetts since at least 2010 in confirmed reports.
And I am wondering if they don’t have any better ideas about spending their time there …? Maybe reducing rubbish heaps instead of filling them up?
Sure, you may thoughtfully ask if I do not have anything better to do than commenting on it. – Yes, I do, and yes I can do and think other things – from a lovely lunch with friends, making jokes while going for a walk to tackling more profound questions, actually trying to define questions and problems instead of providing solutions to problems we do not have.
Hey, listen Mr Steve Amazon Gates, but that is exactly the point: creating and duplicating text blocks, and pretending they are more than footnotes to Plato. They are not more, they are just a stupid way of distracting reading the original – even if we are told we can make things our own.
And they are ways of distracting from reality, whitewashing as it was called, photoshopping as it is called.
—
Without distraction, we may then read in Plato’s Republic:
If the entire soul, then, follows without rebellion the part which loves wisdom, the result is that in general each part can carry out its own function—can be just, in other words—and in particular each is able to enjoy pleasures which are its own, the best, and, as far as possible, the truest. … When one of the other parts takes control, there are two results: it fails to discover its own proper pleasure, and it compels the other parts to pursue a pleasure which is not their own, and not true.
It continues:
In which case, I imagine, the tyrant will be furthest removed from true pleasure – how own proper pleasure – while the king will be the least far removed.
  • We have to add: there and then the king, the ideal king, was understood as philosopher.
  • We have to ‘complete’ from today that the market is our contemporary tyrant.
  • – it is surely worthwhile for everybody to read a bit further, to be ore precise to read what had been written before the quoted conclusion had been made.
—
So, looking at Plato’s teacher, we may have to accept the following:
Standards of beauty are different in different eras, and in Socrates’s time beauty could easily be measured by the standard of the gods, stately, proportionate sculptures of whom had been adorning the Athenian acropolis since about the time Socrates reached the age of thirty. Good looks and proper bearing were important to a man’s political prospects, for beauty and goodness were linked in the popular imagination. The extant sources agree that Socrates was profoundly ugly, resembling a satyr more than a man—and resembling not at all the statues that turned up later in ancient times and now grace Internet sites and the covers of books. He had wide-set, bulging eyes that darted sideways and enabled him, like a crab, to see not only what was straight ahead, but what was beside him as well; a flat, upturned nose with flaring nostrils; and large fleshy lips like an ass. Socrates let his hair grow long, Spartan-style (even while Athens and Sparta were at war), and went about barefoot and unwashed, carrying a stick and looking arrogant. He didn’t change his clothes but efficiently wore in the daytime what he covered himself with at night. Something was peculiar about his gait as well, sometimes described as a swagger so intimidating that enemy soldiers kept their distance. He was impervious to the effects of alcohol and cold, but this made him an object of suspicion to his fellow soldiers on campaign.
We still speak of them, admiring, criticising and even with this acknowledging their ongoing meaning. We will not know, but may ask: who will really admire, criticise and with this acknowledge Mr Steve, when possibly standing in about 2500 years at some gates that open the way across the amazon.
For my part, I am happy coexist merely as footnote, even as footnote of footnotes – and of course, I am happy when I can help students and scholars a little bit to understand the body texts of humankind and their meaning [for] today.

I admit …

da Peter Herrmann's Blog, posted in Slow Reading

Yes, I admit that I do not know about the technical issue behind this new

I dare to wonder more philosophically, however [admittedly possibly because of this lacking knowledge]
Does this mean we duplicate reality? Or are we now going to hide real reality  behind faked reality?
Ops ….
the evening before the day I came across this sentence I went to a presentation that was part of the Ringvorlesung at the LMU, dealing with
Opportunities and Dangers [Möglichkeiten and Gefahren]
Topic that evening:
[here for the audio]
I can’t claim not being guilty myself, following this secular trend towards the homo qui faciunt multa simul, man as multitasking being – in short we may also say homo digitalis. Still, I m not sure if I really want to all with the lemmings, being perhaps at times the avant-garde of this crowed, loosing consciousness by too many consciously fed news and requirements and opportunities and connections ….
It is not the good old days, but it is about questioning, as I did in a short contribution to the debate that evening, the need to have TV news, with a ‘central news block’ – spoken words and film and photo, a ’ticker’ at the bottom, informing about an entirely different topic, a separated block on the one side with different news again and a ‘banner’ informing about the broadcast station, the time …. Do we need newspapers that spread little clippings on various topics, telling us at the beginning how long it takes to read the article …
Don’t we need more slow reading, beginning to read a text, putting the book or paper down to reflect? Don’t we need more talks after class with 仪, 考, 卫 and 予 delving into topics, teachers and students being partners? Don’t we need more time on the veranda, sitting after las reuniones en el edificio del gobierno, with very frank discussions, in the rocking chair in La Habana, near to Paseo e Linea y, chatting with Teresita, el doctor, Orietta or Geober about Che, Fidel and the book fair? …
Around that time when I read the article about augmented reality, after going to to presentation on faked news, I was also listening to some lectures by Hans-Georg Gadamer [yes, all downloadble from that augmented reality]. In one of them he mentions a remarkable development in philosophy: the dialogues in ancient Greece, later the Kantian and Hegelian monologues …. – and today …?
No, I do not suggest to turn the clocks back, but still I dare to confess: whenever I travelled, and some people say I did a lot, it was about teaching and leaning – and the most important learning took place in those disputes and dialogues …
Gadamer, in one of the lectures, makes other interesting point, talking about academic tests. He sys the really interesting question we can ask students – interesting in terms of ‘testing’ a student – is about something we do not know ourself …
 … homo qui faciunt multa simul, the homo digitalis – man as multitasking being …
Is there any reason for being surprised that there is no Latin term for multitasking?
Well, that is one of the points that we will have socialism before AI-ism: we still can ask questions, which computers only know answers, even if the answer is always 42.
As further reading the following two are recommended:
Aristotle ON LONGEVITY AND SHORTNESS OF LIFE
and
Seneca ON THE SHORTNESS OF LIFE
But don’t rush through it …

Magic small numbers

da Peter Herrmann's Blog, posted in contemporary socio-economic situation, joys - what we usually take for it, Peter's Log, social quality, thoughts on life and its philosophy

Friday I returned from Berlin to Munich – apparently I was going the new route [though still not the new speed] which is today opened with new trains and new time schedules this had been celebrated on the eighth in Berlin.

From the tenth of December it takes less than four hours to go that route. Going on the sixth to Berlin, the ‘back route’, was a bit more ‘the old style’: slower, especially through some mountainous areas, nice especially where there had been some snow veiling the trees …

From yesterday then: Berlin – Munich in less than four hours. New trains I assume, tightened rails I suppose, new schedules for sure, new staff may be …? Of course that shortening of the journey is a great disadvantage. On the other hand, there is no opportunity, no reason to look out of the window. The magic four: every four years elections; every four month amending laws; every four weeks a new diploma; every four days we may get a new job …, if we get one; every four hours we read entire libraries, summarised in some wiki.

– May be think about some new expression: to wiki a book = put it into a easily digestible format that does not need long intellectual chewing. Al this is about even on earth even? Trains with heavenly speed as their is no reason to fly? Thoughts flying into the brain like roasted pigeons flying into the mouth in the land behind the gingerbread-wall of paradise … – Mind, the synonym is to veil a book. As mutes the synonym for the paradisal pigeon may just be fast-food.

– No, I am afar from praising any good old times, times that never really existed anyway … I am leaning back, quite comfortably … – the …, well, once these people had been called rain conductor … walks along the corridor.

‘Coffee …? Anybody want a coffee ….?

I do not ask for one, thinking about one often quoted passage from Keynes, that surely will also be present in the wiki-libreria:

But this long run is a misleading guide to current affairs. In the long run we are all dead. Economists set themselves too easy, too useless a task, if in tempestuous seasons they can only tell us, that when the storm is long past, the ocean is flat again. [A Tract on Monetary Reform (1923)]

Looking at Keynes unwikied, didn’t he mean implicitly: of we only look at wikied policy measures – short and short-lived, we are not able to solve the underlying problems. And there are good reasons to look out of the window – or read entire books – before writing and boxing. Well, all this is surely also about skills and knowledge.

Well, there is a difference between expresso and espresso. And ever trust anybody who promises to make a nice expresso, very quick.

skills and – or versus – knowledge?

da Peter Herrmann's Blog, posted in academic life - living in academia, contemporary socio-economic situation, Slow Reading

A short passage from Hannah Arendt’s Human Condition, right at the beginning, shows the Poodel’s core …

If it should turn out to be true that knowledge (in the modern sense of know-how) and thought have parted company for good, then we would indeed become the helpless slaves, not so much of our machines but of our know-how, thoughtless creatures at the mercy of every gadget which is technically possible, no matter how murderous it is.

Well,

This was the poodle’s real core

Usually we read about the gadgets, being easily ready to blame them for everything but in actual fact it is not about machines, algorithm’s and the mathematisation of science as such. Indeed we are dealing with the alteration of substance by subordinating matters under alien standards, those of technology or of administrations

The death of the theorist and the emergence of data and algorithms in digital social research

What Hannah Arendt presents as us having

been forced to adopt a “language” of mathematical symbols which, though it was originally meant only as an abbreviation for spoken statements, now contains statements that in no way can be translated back into speech.

is exactly the inability to express ourselves, even more: the inability to be selves.

Indeed, there is no reason for Luddism. It is not about blaming instruments for what they are instrumentalised.

All this has a bit of the body snatchers – if you did not watch the film yet, try to get hold of it and watch it in the presented perspective.

The poodle’s real core – the translation of the phrase in different languages is exciting, allowing to play a bit:

the crux of the matter – fin mot de l’histoire – nocciolo della questione – madre del cordero

The cross we are bearing after committing the sin, confronting us with the end of everything, just reducing things on a nucleus that barely has space for much, and still, brought to explosion it reduces even this little, showing itself as mother of the lamb – and we know too well that the lamb had to be sacrificed.

Though we should not feel tempted to sacrifice the gadgets, we surely should get the brush ready to sweep away the ‘new thinkers’: those new priests that torture us by putting people into boxes and those new priests that ruin institutions by reducing them on administrative machines. It is one of the challenges to see that machines – be it in forms of boxes or administrators desks, are simply not able to engage in what would be needed: intellectual confrontation.

We may move from Arendt to Goethe’s Faust:

‘Tis written: “In the Beginning was the Word.”
Here am I balked: who, now can help afford?
The Word?—impossible so high to rate it;
And otherwise must I translate it.
If by the Spirit I am truly taught.
Then thus: “In the Beginning was the Thought”
This first line let me weigh completely,
Lest my impatient pen proceed too fleetly.
Is it the Thought which works, creates, indeed?
“In the Beginning was the Power,” I read.
Yet, as I write, a warning is suggested,
That I the sense may not have fairly tested.
The Spirit aids me: now I see the light!
“In the Beginning was the Act,” I write.

If I must share my chamber with thee,
Poodle, stop that howling, prithee!
Cease to bark and bellow!
Such a noisy, disturbing fellow
I’ll no longer suffer near me.
One of us, dost hear me!
Must leave, I fear me.
No longer guest-right I bestow;
The door is open, art free to go.
But what do I see in the creature?
Is that in the course of nature?
Is’t actual fact? or Fancy’s shows?
How long and broad my poodle grows!
He rises mightily:
A canine form that cannot be!
What a spectre I’ve harbored thus!

 

Alternative Economic Policy Today

da Peter Herrmann's Blog, posted in academic life - living in academia, works, works, projects, publications

 

In the presence of the two award winners:

the award ceremony is scheduled for the 6th of December at 18:00. The event will take place at the Rosa-Luxemburg-Stiftung [Salon], Franz-Mehring-Platz 1, 10243 Berlin.

The Scientific Advisory Board of Attac Deutschland, Attac, the Working Group on Alternative Economic Policy, the EuroMemo Group and the Rosa Luxemburg Foundation award the Jörg Huffschmid Prize 2017 in memory of Jörg Huffschmid’s scientific work and socio-political commitment.

This prize is awarded every two years since 2011.

Schedule of the event:

Welcoming address by Prof. Dr. Rainer Rilling, Member of the Executive Board of the Rosa-Luxemburg-Foundation

Introduction by Prof. Dr. Peter Herrmann, Max Planck Institute for Social Law and Social Policy, Munich

‘A different and better way of running the European economy! Alternative Economic Policy Today’ lecture by Dr. Axel Troost, Working Group Alternative Economic Policy e. V.

Speech by Dr. Silke Ötsch, Innsbruck; Member of the Scientific Advisory Board Attac Germany

Laudatory speech by Prof. Dr. Thomas Sauer, Ernst-Abbe-Hochschule Jena; Member of the Scientific Advisory Board Attac Germany

Replies by the winners

Verleihung des Jörg-Huffschmid-Preises 2017

In Anwesenheit der beiden Preisträger: Dr. rer. pol. Ulaş Şener für seine Arbeit «Die relative Autonomie der Zentralbank – Eine politökonomische Analyse der türkischen Geldpolitik nach 2001» und Etienne Schneider für seine Arbeit «Raus aus dem Euro – rein in die Abhängigkeit? Monetäre Dependenz und außenwirtschaftliche Restriktionen alternativer Wirtschaftspolitik unter den Bedingungen der Eurozone und des Weltmarktes»

Der Wissenschaftliche Beirat von Attac Deutschland, Attac, die Arbeitsgruppe Alternative Wirtschaftspolitik, die EuroMemo Gruppe und die Rosa-Luxemburg-Stiftung vergeben im Gedenken an das wissenschaftliche Werk und das gesellschaftspolitische Engagement von Jörg Huffschmid den Jörg-Huffschmid-Preis 2017.

Zur Bewerbung um die mit 2.000 Euro dotierte Auszeichnung, die seit 2011 alle zwei Jahre verliehen wird, konnten für 2017 Studienabschlussarbeiten (Magister-, Master- und Diplomarbeiten) sowie Dissertationen eingereicht werden, die thematisch im Bereich der politischen Ökonomie der Finanzmärkte angesiedelt sind.

Ablauf:

Begrüßung durch Prof. Dr. Rainer Rilling, Vorstandsmitglied der Rosa-Luxemburg-Stiftung

Einführung durch Prof. Dr. Peter Herrmann, Max-Planck-Institut für Sozialrecht und Sozialpolitik, München

«Anders und besser wirtschaften in Europa! Alternative Wirtschaftspolitik heute.» Fachvortrag von Dr. Axel Troost, Arbeitsgruppe Alternative Wirtschaftspolitik e. V.

Laudatio von PD Dr. Silke Ötsch, Innsbruck; Mitglied des Wissenschaftlichen Beirates Attac Deutschland

Laudatio von Prof. Dr. Thomas Sauer, Ernst-Abbe-Hochschule Jena; Mitglied des Wissenschaftlichen Beirates Attac Deutschland

Antwort der Preisträger

Moderation: Peter Herrmann