'For a Genuine and Noble Nakedness'? German Naturism in the Third Reich

This essay, based on primary sources from the privately-runInternationale FKK-Bibliothek and a growing body of secondaryliterature, examines some of the myths and misconceptions regardingthe fate of naturism in the Third Reich. It shows that despiteGoering's decree of 3 March 1933, which described the ‘nakedculture movement’ as ‘one of the greatest dangersfor German culture and morality’, naturism did not cometo an abrupt halt after the Machtergreifung. While officialhistories of German naturism talk proudly of the movement's‘persecution’ and ‘non-violent resistance’,there was little concerted effort to close down naturist associationsor to arrest individual activists. In fact, without a definitiveorder from the Führer, Germany's naturists existed in asemi-legal limbo for much of the 1930s. Many National Socialistsregarded the clothes-free lifestyle with contempt, but therewere elements within the Nazi state—and particularly theSS—which could see significant benefits from celebrating‘the instinct for bodily nobility and its beauty in ourVolk’. A mutual desire to de-eroticize nudity helped cementthe bond between Heydrich, Himmler and naturist leaders. Asa result, German Freikörperkultur passed some of its mostimportant landmarks in the years of Nazi rule, including itsvery first book with photographs in full colour, a full-lengthfeature film, and a new, more permissive Bathing Law. Thus whileGeorge Mosse's Nationalism and Sexuality claims the Nazis ‘forbadenudism after their accession to power’, a closer examinationof the fate of naturism after 1933 reveals a more complex picture,which serves to highlight not only the limits of the régime'stotalitarian aspirations, but also the naturist movement's owndisparate and problematic heritage.     

Becoming to Belong: On the Relation between Infinite Consciousness and the Absolute

My essay focuses on the relation between consciousness and reality. I argue, following Georg Cantor, that consciousness is a potential infinite driven by care to invest itself in the world historically. As human beings develop an authentic sense of self they are driven by good faith to postulate an Absolute infinite, which, following Spinoza, we may call God. Thus God, as the Absolute infinite, constitutes our reality, which I characterize as implicate information explicating itself through time. To live authentically is to recognize the nature of God and commit to Him through faith. Faith means to understand one’s self as a potentially infinite consciousness attempting to authentically participate in, and understand, the Absolute of God.     

Local diversity in settlement,demography and subsistence across the southern Indian Neolithic-Iron Age transition: site growth and abandonment at Sanganakallu-Kupgal

The Southern Indian Neolithic-Iron Age transition demonstrates considerable regional variability in settlement location, density, and size. While researchers have shown that the region around the Tungabhadra and Krishna River basins displays significant subsistence and demographic continuity, and intensification, from the Neolithic into the Iron Age ca. 1200 cal. BC, archaeological and chronometric records in the Sanganakallu region point to hilltop village expansion during the Late Neolithic and ‘Megalithic’ transition period (ca. 1400–1200 cal. BC) prior to apparent abandonment ca. 1200 cal. BC, with little evidence for the introduction of iron technology into the region. We suggest that the difference in these settlement histories is a result of differential access to stable water resources during a period of weakening and fluctuating monsoon across a generally arid landscape. Here, we describe well-dated, integrated chronological, archaeobotanical, archaeozoological and archaeological survey datasets from the Sanganakallu-Kupgal site complex that together demonstrate an intensification of settlement, subsistence and craft production on local hilltops prior to almost complete abandonment ca. 1200 cal. BC. Although the southern Deccan region as a whole may have witnessed demographic increase, as well as subsistence and cultural continuity, at this time, this broader pattern of continuity and resilience is punctuated by local examples of abandonment and mobility driven by an increasing practical and political concern with water.     

Augustine's Ciceronian Response to the Ciceronian Patriot

This article argues that in the City of God Augustine takes up Cicero's project of cultivating good citizens through philosophy and rhetoric. He addresses the same audience, the dedicated citizen, with a new teaching, echoing the Ciceronian concern with Rome's moral decline and affirming the Ciceronian longing for justice, peace and true community. Yet, in teaching why neither Rome nor the Roman is better off when the citizen devotes himself completely to his earthly patria, Augustine challenges Cicero's construal of good citizenship. In this way, he offers dedicated citizens a new paradigm that remains true to Ciceronian concerns while surpassing the Ciceronian framework.