Johannes Kepler's thinking represents a central turning point in the development of the modern understanding of atmosphere. Kepler takes up the ancient conception of the cosmos as a whole divided into living and animated spheres, but reshapes it using specifically modern scientific and epistemological approaches. This gives rise to a view of the Earth as an animated organism, which prefigures modern concepts of atmosphere against the background of a comprehensive vitality of nature. Furthermore, Kepler's embedding of his reflections in the context of astrological prognostics enriches the modern aesthetic discussion with a remarkable perspective: prognostic, i.e. temporal, perception of atmosphere.

The carbuncle as a Christological symbol of atmosphere in Nicholas of Cusa - with reference to the late antique and medieval gemstone allegory. In his De non aliud, Nicholas of Cusa applies the carbuncle as a Christological aenigma, which can be understood as an exemplary object of atmosphere due to its dual nature of light substance and mineral substance. The article will show that the meaning of the carbuncle image as the epistemological method is so closely linked to the character and form of thought in De non alud that an examination of the meaning of the carbuncle in its historical allegory contributes to the question of image theory in Cusanus. By that the question is answered to which extent this far-reaching meaning of the carbuncle can shed light on the anagogic dimension of the perception of atmosphere.

Der deutsch-japanische Band widmet sich dem in der neuen Phänomenologie, vor allem bei Schmitz und Böhme, diskutierten Begriff der Atmosphäre. Anders als die meisten eher systematisch orientierten Ansätze wählt der Band einen historischen Zugang. Dass historische Wurzeln bei Goethe liegen, mit dem Schmitz wie Böhme sich intensiv beschäftigt haben, ist bekannt. Bislang ist aber der Frage nach der Geschichte des Atmosphären-Begriffs und seiner Vorläufer wenig Aufmerksamkeit geschenkt worden. Der Band unternimmt es deswegen, eine Linie zu verfolgen, die von Goethe (Hisayama) und Novalis (Kariya) zu Kepler (Schwaetzer), der für beide eine wichtige Referenz war, und von da aus zu Nikolaus von Kues (Yamaki) und dessen Situierung in Mittelalter und Antike (Bücker) zurückgeht. Er will mit diesem exemplarischen historischen Zugang die systematische Fruchtbarkeit einer geistesgeschichtlichen Perspektive für die Entwicklung einer Philosophie der Atmosphäre zeigen.

The Orbita multimedia and poetry collective, based in Riga, Latvia, has succeeded in making poetry written in Russian an integral part of the Latvian cultural and literary scene, despite the burden borne by Russian language and culture in this society as a result of still unsettled and contested histories of Russian and Soviet imperial domination and cultural imperialism. The article explains this achievement as resulting from the Orbita collective’s practices of “performative translation,” which make translation a highly visible and central element of various forms of artistic activity, including multimedia installations, book publishing, video poetry, public performance, proper, and more. In traditional cultural configurations, translation is thought to transfer the essential features or the spirit of a text from one literary language to another in a manner that makes possible the translation’s readers’ sense of unmediated contact with the original. Such a conception of translation supports the monolingual paradigm – the cultural ideology of separate and distinct national languages – and the political actualities to which it corresponds. Orbita’s practices of performative translation, in contrast, create a multilingual heterotopia in which the actuality of translation as mediation is rendered visible, the boundedness and distinctiveness of national literary languages is undermined, and the social necessity and ubiquity of acts of translation is brought to the fore.

The target of this essay is to open possible pathways to approach the phenomenon of a self-remodeling of classicist poetry in the 20th and early 21st century by focusing on the process from two different angles rarely perceived as related to each other: first, the remodeling of Chinese lyrical classicism through a strand of modern American poetry harking back to Ezra Pound and currently crystallized in the translations of David Hinton and, second, the transition that modern Chinese poetry written in classical language and conforming to prosodic rules of classical style poetry, sometimes referred to as “old style poetry” jiu ti shi, underwent after its rebirth as “unofficial” poetry online since the beginning of this century. Although there are obviously no direct links between the aforementioned tradition of modern American poetry and neoclassicist cyberpoets like Zeng Shaoli I argue that in both cases the classicist inspiration and poetic drive is motivated by concern with the increasing imbalance between natural, social, and individual resources, on the one hand, and an indomitable desire to accumulate economic and political power on the other. A permanent devaluation of language in the human realm, matched by a permanent devaluation of currencies in the economic sphere, provokes poetic responses in the very interest of humanity. The neoclassicist lyricisms that I draw into comparison display both subtle distinctions and common traits in this response to the starkly different environments of their respective contemporary literary scenes.