Male Identity and Martial Codes of Honor: A Comparison of the War Memoirs of Robert Graves, Ernst Junger, and Kande Kamara
This article compares and contrasts the memoirs of three combatants from the First World War: Robert Graves, Ernst Jünger, and the West African Tirailleur Kande Kamara. Though the soldiers' distinctive cultural heritage and service in the British, German, and French colonial armies, respectively, informed each interpretation, they shared similar, though particular, concepts of male identity and military duty that were socially specific, which they strove to honor. Their interpretations addressed particular audiences—categorized as "the victorious," "the defeated," and "the exploited"—that contributed to and reflected the political liturgies informing mass movements—especially in Germany and the Third World—throughout the twentieth century.
Genocide, War, and Human Survival
From the tragic workings of the Holocaust and Hiroshima to contemporary examples of genocide in Bosnia and Rwanda, this provocative collection of original essays examines the enduring impact of cataclysmic events on the modern human psyche. Inspired by the career of Robert Jay Lifton, the distinguished contributors use a wide range of disciplinary and methodological approaches to probe society, culture, and politics in the nuclear age and they explore the therapeutic value of artistic expression to witnesses and survivors of mass violence. The essays convey a message of hope by displaying the remarkable diversity of human responses to extreme adversity and by concluding that intellectuals and professionals have an abiding obligation to act responsibly in a world of violence and to provide healing images of transformation.
Italian Influence on the Development of Calvinist Scholasticism
THIS ARTICLE TRIES to show that the rise of Calvinist scholasticism, which was the most important development in Calvinist theology during the second half of the sixteenth century, stemmed largely from several converging Italian influences, particularly from the writings of Peter Martyr Vermigli and Jerome Zanchi. Here Calvinist theology refers not only to the personal thought of John Calvin but also to the teachings of the founders of the Reformed or Calvinist tradition as it spread out from Geneva and Switzerland to France, Germany, England, Scotland, Poland, and the Low Countries. In this context Calvin emerges as the brightest star in a galaxy of Reformed theologians which includes Heinrich Bullinger, Pierre Viret, Theodore Beza and Wolfgang Musculus as well as Martyr, Zanchi and others. These theologians were often more influential than Calvin himself at a given place or time or on a given point of doctrine. Bullinger, Martyr, and Martin Bucer were all more important for spreading Calvinist ideas to Edwardian England than was John Calvin. Early Elizabethan Protestantism looked more to Zurich than to Geneva, as did early Polish Calvinism. German Calvinism owed more to Heidelberg than to Geneva.' These leaders developed their theologies sometimes in mutual dependence, sometimes with surprising independence. By no means was their relation to Calvin simply that of disciple to master, for each gave a personal nuance to his style of Calvinism. Thus the sixteenth century Jesuit Cornelius Schulting states on the opening page of his five volume polemic against Calvin and Peter Martyr that Martyr was clearer and far more learned than Calvin.2 Recently John Bray has pointed out that research in seventeenth century Calvinism leads "to the conclusion that the impact of Calvin upon the Calvinistic movement has been greatly over-rated. It may well be that some of