Experientia contra experientiam. Religiöse ‘innere’ und ‘äußere’ Erfahrung im Spätmittelalter und im Übergang zur Neuzeit.

In the late Middle Ages there are two different conceptions of experience: a non-religious, exterior experience, derived from physical perceptions: the Aristotelian conception, and a religious, interior experience: the conception of monastic theology, represented by Bernhard of Clairvaux. In the transition from Middle Ages to modern times the distinction between exterior and interior experience is transferred into the religious experience.     

The Effect of Hedonic Migration Decisions and Region-Specific Amenities on Industrial Location: Could Silicon Valley Be in South Dakota?

This paper analyzes the effect of hedonic migration decisions and regional amenities on industrial location. Labor-intensive firms bifurcate into companies that follow the workers completely to the most attractive places, and companies which engage in a trade-off between "following" and "compensation for disamenities." In the latter case, regional amenities induce three distinct location patterns: (a) a concentration of firms where the level of amenities is rapidly changing, (b) a gradual change of industrial composition at intermediate locations, and (c) a concentration of specific industries at the periphery of high-amenity areas. These patterns explain some of the controversial empirical findings about regional amenities and migration.     

FROM LEFT‐WING TO COMMUNIST MELANCHOLY: TRAVERSO'S WAGER

Enzo Traverso's inspired book Left‐Wing Melancholia revisits iconic representations of revolutionary hopes and defeats not to draw up an inventory of what has been lost but rather to remind his readers that past defeats also contain the traces of unfulfilled possibilities. After the end of the Soviet Union and the global triumph of neoliberal capitalism, the communist utopian imagination of a classless society, Traverso suggests, can be reignited through memorial practices of resilient, resistant melancholy. Traverso's argument draws on Walter Benjamin's notions of materialist history, redemptive memory, and knowing melancholy. Yet the nameless vanquished masses to whom Benjamin's concept of history seeks to do justice remain marginal in Traverso's book. Instead, revolutionary defeat is cast in the tragic mold of succeeding by failing, a trope exemplified by figures such as Auguste Blanqui, Charles Péguy, or Daniel Bensaïd. In response to Traverso's reliance on the transhistorical category of the tragic, this essay argues for a more abstractly theoretical understanding of left‐wing melancholy as conditioned by historically specific class relations that constrain and challenge the engaged intellectual. Moreover, this essay questions Traverso's dualistic treatment of politically committed (Benjamin, Brecht, C. L. R. James) and elitist intellectuals (Adorno) and concludes that the concept of left‐wing melancholy must ultimately be interrogated against the backdrop of a lingering uncertainty about the relationship between theory and praxis that, as Adorno claims, one can already find in Karl Marx—an uncertainty that is hence inscribed into the history of any Marxist theory of revolution and history.     

Ein nachvedisches ākhyāna

Ohne Zusammenfassung