Destroying human habitat and taking human lives, disasters, be they natural, man-made, or a combination, threaten large populations, even entire nations and societies. They also disrupt the existing order and cause discontinuity in our sense of self and our perceptions of the world. To restore order, not only must human beings be rescued and affected areas rebuilt, but the reality of the catastrophe must also be transformed into narrative. The essays in this collection examine representations of disaster in literature, film, and mass media in German and international contexts, exploring the nexus between disruption and recovery through narrative from the eighteenth century to the present. Topics include the Lisbon earthquake, the Paris Commune, the Hamburg and Dresden fire-bombings in the Second World War, nuclear disasters in Alexander Kluge's films, the filmic aesthetics of catastrophe, Yoko Tawada's lectures on the Fukushima disaster and Christa Wolf's novel St rfall in light of that same disaster, Joseph Haslinger and the tsunami of 2004, traditions regarding avalanche disaster in the Tyrol, and the problems and implications of defining disaster. Contributors: Carol Anne Costabile-Heming, Yasemin Dayioglu-Y cel, Janine Hartman, Jan Hinrichsen, Claudia Jerzak, Lars Koch, Franz Mauelshagen, Tanja Nusser, Torsten Pflugmacher, Christoph Weber. Katharina Gerstenberger is Professor and Chair of the Department of Languages and Literature at the University of Utah. Tanja Nusser is DAAD Visiting Associate Professor of German at the University of Cincinnati.

Horrified, saddened, and angered: That was the American people’s reaction to the 9/11 attacks, Hurricane Katrina, the Virginia Tech shootings, and the 2008 financial crisis. In Consuming Catastrophe, Timothy Recuber presents a unique and provocative look at how these four very different disasters took a similar path through public consciousness. He explores the myriad ways we engage with and negotiate our feelings about disasters and tragedies—from omnipresent media broadcasts to relief fund efforts and promises to “Never Forget.” Recuber explains how a specific and “real” kind of emotional connection to the victims becomes a crucial element in the creation, use, and consumption of mass mediation of disasters. He links this to the concept of “empathetic hedonism,” or the desire to understand or feel the suffering of others. The ineffability of disasters makes them a spectacular and emotional force in contemporary American culture. Consuming Catastrophe provides a lively analysis of the themes and meanings of tragedy and the emotions it engenders in the representation, mediation and consumption of disasters.

The renowned philosopher offers “a powerful reflection on our times . . . and the fate of our civilization, as revealed by the catastrophe of Fukushima” (François Raffoul, Louisiana State University). In 2011, a tsunami flooded Japan’s Fukushima Daiichi Nuclear Power Plant, causing three nuclear meltdowns, the effects of which will spread through generations and have an impact on all living things. In After Fukushima, philosopher Jean-Luc Nancy examines the nature of catastrophes in the era of globalization and technology. He argues that in today’s interconnected world, the effects of any disaster will spread in the way we currently associate only with nuclear risk. Can a catastrophe be an isolated occurrence? Is there such a thing as a “natural” catastrophe when all of our technologies—nuclear energy, power supply, water supply—are necessarily implicated, drawing together the biological, social, economic, and political? In this provocative and engaging work, Nancy examines these questions and more. Exclusive to this English edition are two interviews with Nancy conducted by Danielle Cohen-Levinas and Yuji Nishiyama and Yotetsu Tonaki.

In it, Aristotle offers an account of what he calls "poetry" (a term which in Greek literally means "making" and in this context includes drama - comedy, tragedy, and the satyr play - as well as lyric poetry and epic poetry). They are similar in the fact that they are all imitations but different in the three ways that Aristotle describes: 1. Differences in music rhythm, harmony, meter and melody. 2. Difference of goodness in the characters. 3. Difference in how the narrative is presented: telling a story or acting it out. In examining its "first principles," Aristotle finds two: 1) imitation and 2) genres and other concepts by which that of truth is applied/revealed in the poesis. His analysis of tragedy constitutes the core of the discussion. Although Aristotle's Poetics is universally acknowledged in the Western critical tradition, "almost every detail about his seminal work has aroused divergent opinions."

In the shadow of leviathans seen and unseen -- Corner pieces -- Marseille 1720 : administrative catharsis as disaster management -- Portugal 1755 : empire of accident -- Bengal 1770 : famine, corruption, and the climate of legal despotism -- Risk thinking and the enduring structure of vicissitudes -- The past-imperfect future.

To Samuel Taylor Coleridge, tragedy was not solely a literary mode, but a philosophy to interpret the history that unfolded around him. Tragic Coleridge explores the tragic vision of existence that Coleridge derived from Classical drama, Shakespeare, Milton and contemporary German thought. Coleridge viewed the hardships of the Romantic period, like the catastrophes of Greek tragedy, as stages in a process of humanity’s overall purification. Offering new readings of canonical poems, as well as neglected plays and critical works, Chris Murray elaborates Coleridge’s tragic vision in relation to a range of thinkers, from Plato and Aristotle to George Steiner and Raymond Williams. He draws comparisons with the works of Blake, the Shelleys, and Keats to explore the factors that shaped Coleridge’s conception of tragedy, including the origins of sacrifice, developments in Classical scholarship, theories of inspiration and the author’s quest for civic status. With cycles of catastrophe and catharsis everywhere in his works, Coleridge depicted the world as a site of tragic purgation, and wrote himself into it as an embattled sage qualified to mediate the vicissitudes of his age.