Who is wolfgang behringer

The first methodological chapter for instance will be a useful introduction for any student preparing a study on the field of early modern cultural history. Macfarlane had argued that the rise of the number of the trial for witchcraft had been brought about by the introduction of a sort of proto-capitalism in the village communities of Essex. Midelfort on the other hand had put much weight on the importance of religious motives.

Both these conclusions had benefits but they could not be applied to other regions than the surroundings where they had been developed.

But it is clear that these persecutions were not prompted by local conditions alone. Almost everywhere in Europe the numbers and intensity of these prosecutions suddenly rose at the end of the sixteenth century to levels never seen before. Behringer endeavours to present an explanation for this phenomenon that is not restricted in applicability by purely local circumstances.

That does not mean however that his study does not have a regional scope. Under the ancien regime this region was a collection of one large political unity, the Duchy of Bavaria, several free, so-called imperial, cities and a number of more or less autonomous secular and church-domains.

One of these will catch the special attention of the reader : the card index of witchcraft trials in the Third Reich that was set up in the s en 40s on the orders of Himmler himself by the H-Sonderkommando , a special section of the SS.

Of these the effect of agrarian crises and the role of counter-reformation ideologues such as the originally Dutch Jesuit Petrus Canisius are the most important. It was only after this explosive outburst that opinions concerning the desirability or acceptability of these persecutions came to follow confessional dividing lines.

This last group bore most of the responsibility for the onslaught by which the Franconian Prince-Bishoprics were hit after But so did the opposition to the persecution as the legally trained Ducal Councillors came to realise that most witchcraft trials were anything but well-ordered judicial procedures.

From time to time the pyres flared up again, the last execution taking place in in the domain of the Price-Abbot of Kempten, a high church-official with the ominous name of Schreckenstein who held full secular power. In: sehepunkte 8, no.

Von der Entstehung der Erde bis heute. Mauelshagen F Ist das Wetter an allem Schuld? Review to: Wolfgang Behringer, Kulturgeschichte des Klimas. In: Howe , pp. How a handful of scientists obscured the truth on issues from tobacco smoke to global warming. Bloomsbury, London. Hist Z — Robisheaux T Rural society and the search for order in early modern Germany. Cambridge University Press, Cambridge. Book Google Scholar. In: Der Spiegel, Schellnhuber HJ Selbstverbrennung. Die fatale Dreiecksbeziehung zwischen Klima, Mensch und Kohlenstoff.

Bertelsmann, Munich. Schlecking K Hexenverfolgung in der "Kleinen Eiszeit". Tubular, St. Ingbert, pp — Sheehan PM The late Ordovician mass extinction. Annu Rev Earth Planet Sci 29 — Somerville RCJ Medical metaphors for climate issues. An editorial essay. Clim Chang 76 :1—6. Wehen-Behrens B Klimageschichte.

Keine Katastrophe! Please check the article again after few days. Who is Wolfgang Behringer dating? Relationships Record : We have no records of past relationships for Wolfgang Behringer. You may help us to build the dating records for Wolfgang Behringer! You may read full biography about Wolfgang Behringer from Wikipedia. Mark Appel. Mario Aibekob. Celebrities Born in Germany. Claudia Muller Association Football Player. My reading of A Cultural History of Climate leaves me with one final question that needs further scrutiny.

It is a question equally relevant to our creation of future climates as to our reading of past climates. How do different climatic indices gain their moral polarity? And did the Romans themselves believe their climate was worsening? Yet this reverses the polarity of other discourses of climate change. The relationship between climate and society is much more subtle and particular than is suggested by such crude moral indexing.

This is nicely illustrated in the case of the Ming dynasty in China. There remains much work still to be done in gaining richer understandings of how the changing contours of climate — both changes in physical climate and changes in our imaginative ideas of climate — interact with cultural life around the world.

We have far from exhausted investigations into how such ideas from different historical, geographical and contemporary cultures work with and against each other.

A Cultural History of Climate is largely a cultural history of European climate, although Behringer occasionally visits non-European cultures from time-to-time. It would be good to see companion studies from outside the boundaries of Europe. Tim Sherratt and colleagues have attempted one such effort for Australia 8 and William Meyer similarly for North America 9 , but neither of these extend further back than the early 19th century.

But if our ideas of climate and climate change are indeed culturally inflected, then we need accounts that emerge from Brazil, China, India and Kenya before we can claim to have a world history of climate and culture. For example, I would like to know how the new Moghul rulers of India in the early 16th century understood and managed the variability of the Indian monsoon and how, as the Spanish set about establishing their New World empire at a similar time, the weather of central America was talked about.

We know that the weather and, by extension, our climate are important to us. And we know that this importance changes, just as we change. Skip to main content. A Cultural History of Climate. Notes M. Back to 2 J.