Academic literature on the topic 'Germar, Ernst Friedrich'

The paper attempts to examine in more detail some aspects of the religious philosophy of the German philosopher, theologian and preacher Friedrich Daniel Ernst Schleiermacher, which is interesting in that the German thinker did not try to discover something new, but analyzing the thoughts of other philosophers, brought them into his system, thereby showing his personality.

Der Beitrag fügt dem konstatierten "Kommentierungs- und Anmerkungsgestrüpp" der Gesamtausgabe der Briefe und Schriftstücke C. P. E. Bachs (Suchalla 1994) einige Nachfragen an. Diese beziehen sich auf Quellen zu einer Denkschrift Bachs vom Mai 1755, auf ein Zeugnis betreffend die Anstellung Christian Carl Friedrich Faschs 1756, eine Widmung des Braunschweiger Instrumentenbauers Barthold Fritz an Bach, ein von Johann Philipp Kirnberger 1779 wiedergegebenes Zitat eines Briefs Bachs und einen von Ernst Ludwig Gerber beschriebenen Briefwechsel Bachs mit Heinrich Wilhelm Schultze. Erwähnte Artikel: Heinrich Miesner: Aus der Umwelt Philipp Emanuel Bachs. BJ 1937, S. 132-143 Ulrich Leisinger: Rezension zu: Suchalla, Ernst (Hg.): Carl Philipp Emanuel Bach. Briefe und Dokumente [...] BJ 1995, S. 207-212

Abstract The article analyzes the influence of German thought on Baron Friedrich von Hügel’s philosophy of religion. The activities of the British scholar in the networks of Catholic modernism are placed within the broader framework of the international discussion on religion around 1900. His religious universalism was shaped to a great extent by the encounter of German intellectuals from a liberal Protestant background, most notably by Rudolf Eucken, Ernst Troeltsch and Friedrich Naumann. This encounter, started during the 1890s, focussed on the concepts of historical individuality and historical development. It took a new direction with the public role adopted by German intellectuals in the propaganda of the World War. Von Hügel’s often ignored treatise The German Soul reacted to the fusion of liberal religious thought with German nationalism as observed in Troeltsch and Naumann. His criticism of a lack of „international morality“ of German thought and his approach to identify the reason for this deficit in the Lutheran and idealistic tradition shed light on the ongoing discussions of a „Sonderweg“ of German thought. Von Hügel’s late attempts to promote Christianity as an anti-nationalist force remind of other more theological rejections of nationalism after the war. However, these attempts are not based on a strict theological or confessional rationale (like in dialectical theology) but try to continue the interconfessional and interdisciplinary discussion of the beginning of the century. This is revealed best by von Hügel’s close but not uncritical relationship to Troeltsch in the early 1920s.

The essence of Nietzscheanism as a philosophical doctrine has never been characterized by a definite consistency or certainty. Instead "indirect followers" and interpreters of Friedrich Nietzsche's philosophy (since this thinker did not have direct followers or a particular school) resorted to a variety of interpretations of his concepts. Considering that, the hermeneutic aspect of the study not only of Nietzsche's texts, but also of his interpreters allows us to look at the hidden potential of the concepts of the German philosopher from a new point of view. In this research, we seek to focus on looking for Nietzschean roots in Ernst Jünger's creative legacy, tracing the transformation of his ideas along the author's intellectual path and showing how those ideas correlate with those of Friedrich Nietzsche himself and how they differ. As a reference point for any study of interpretations of Nietzsche's philosophy, the author singles out many German philosopher concepts at the edge of various interpretations. Such central concepts in the article include the idea of "Apollonian" and "Dionysian" principles (the first), the anthropological idea of " Overhuman" and the interrelated metaphysical triad of "will to power," "reevaluation of all values," and "eternal return." In addition, one of the leading motives of the 20th century, which can be traced to an attempt to read Nietzschean ideas, postulates their location at the junction of philosophical and political-ideological concepts. Analyzing the peculiar hermeneutic conflict of Nietzschean philosophy based on this phenomenon, the author turns to early attempts to understand and implement the ideas of the German thinker, which were carried out directly in Germany. This context is connected in the article with the formation of the foundations of the conservative revolution and the figure of Ernst Jünger since the interpretation of this thinker, to some extent, can be considered one of the first and, undoubtedly, the most resonant. In the course of the research, the author turns to Nietzsche's original texts, forming a kind of hermeneutic circle of the author and interpreters, interpreters and the interpreted, ultimately obtaining in this system the opportunity for a thorough and as independent as possible analysis of the original ideas, counting on the probability of reducing the error of one's interpretation due to paying attention to the entire interpretive field texts The considered ideas of Ernst Jünger demonstrate this thesis, expanding the contextual field of the Nietzschean Overman and the metaphysics of the Will to Power and giving these concepts in an interpreted form a particular social dimension along with the philosophical one, which provides a new context for the interpretation of the ideas of Friedrich Nietzsche.

The reopening of the University of Tartu (1802) fell into the period when the society’s needs for science and educated people were increasing rapidly. Universities became the most important research institutions, and their lecturers were not merely teachers but professional scientists. German higher education fostered ties with the most significant research centres of that time’s world. The current article views the pioneering embryological research done at the Old Anatomical Theatre, which has made the names of these scientists known in the whole world and brought honour and fame to the University of Tartu. The article describes the embryological studies by Karl Friedrich Burdach, Martin Heinrich Rathke, Carl Bogislaus Reichert, Ernst Reissner, Emil Woldermar Rosenberg, Carl Wilhelm von Kupffer, Arthur Boettcher (Böttcher), Karl Dietrich Barfurth, Maximilian Gustav Christian Carl Braun, August Antonius Rauber and Nikolai Czermak.

Imperial count of the Holy Roman Empire and sovereign ruler Friedrich Wilhelm Ernst zu Schaumburg-Lippe (1724–1777) established in his small state of Schaumburg-Lippe the prototype of the nation in arms decades before the French levée en masse. Count Wilhelm also founded an educational institution designed to educate and train both civilian and military leaders in homeland defence. He was also the first German prince to condemn aggressive, offensive war. His most famous student was Gerhard von Scharnhorst. After Prussia’s catastrophic defeat in 1806, Scharnhorst was able to lay the foundations of a modern Prussian military along the lines of Count Wilhelm’s national army. Using primary and secondary source material, this article analyses the tremendous contribution of Count Wilhelm zu Schaumburg-Lippe to modern military history.

Although the conflict between Muthesius and van de Velde has been well documented in the annals of modern architectural and design history, far less understood is the extent to which domestic political crises and new policy departures in Berlin served as preconditions for the Werkbund conflict in the first place. Prominent Werkbund members—men such as Werkbund Managing Director Ernst Jäckh and Werkbund Vice President Hermann Muthesius, but also including such national political figures and Werkbund members as Friedrich Naumann of Württemberg and Gustav Stresemann of Saxony—used institutional affiliations and their multiple professional identities to forge unprecedented linkages between the Werkbund leadership, industrial interest groups, and powerful German state interests. Specifically, and at the national level, new policies articulated by German Chancellor Theobald von Bethmann Hollweg and key German ministries in Berlin, strident national interest group politics, and an evolving state outlook toward Weltpolitik (geopolitical strategy) combined to reshape Werkbund policy in fundamental ways between 1912 and 1914. Without these forces, and without developments that followed the lopsided and highly contentious Reichstag elections of January 1912, the Werkbund likely never would have risen to the prominent position it came to occupy with state authorities by July 1914.

Max Weber and Ernst Troeltsch constructed their theoretical frameworks in debate with historical materialism. Karl Marx and Friedrich Engels provided Weber and Troeltsch with the tools of base/superstructure and class analysis that they employed in their analysis of religion. The article places Weber and Troeltsch in the historical context of the rise of the Social Democratic Party and its splintering during World War I. It compares the writing on religion by Engels, Eduard Bernstein and Karl Kautsky with those of Weber and Troeltsch. It focuses on Ancient Judaism, the origins of Christianity, Christian heretical sects, the Reformation, the German Peasant Wars, and the Puritan Revolution. Some points in common are the origins of communism in Judaism and Christianity and the association between Protestantism and capitalism. This article shows how Weber and Troeltsch critically appropriated from historical materialism and uses this with the intent of constructing a critical sociology of religion.

2006/2007
La grande varietà di scritti usciti dalla penna di Alberto Fortis consente di entrare nell’officina odeporica di un viaggiatore d’eccezione, che dimostra un costante e vivo interesse per la costa orientale dell’Adriatico. Un viaggiatore che, fino alla fine della sua vita, anche quando il sogno raguseo è ormai svanito e può solo «euganeizzarsi», non smette mai di raccogliere materiali e informazioni sulle terre adriatiche. La tesi si propone di analizzare gli interessanti itinerari testuali proposti dal viaggiatore padovano attraverso una serie di confronti che coinvolge, da un lato, gli scritti adriatici dello stesso autore, quelli che precedono e seguono la stesura del Viaggio in Dalmazia (ricordo le istruzioni scientifiche per i viaggiatori in Adriatico, le relazioni sullo stato della pesca stese per il serenissimo governo, il carteggio privato, le lettere odeporiche inviate a John Strange) e, dall’altro, le innumerevoli riscritture e traduzioni che prendono le mosse dal celebre resoconto di viaggio. Fra quest’ultime ricordo, in particolare, la Topografia veneta di Vincenzo Formaleoni e il resoconto odeporico di Ernst Friedrich Germar, due testi che rivelano una storia di intrecci, di travasi, di corrispondenze intertestuali. Il viaggio lungo la frastagliata linea adriatica indica, già nella sua mutevolezza, la ricchezza di spunti che il viaggiatore padovano trarrà dall’osservazione delle coste, delle montagne, dei corsi d’acqua zigzaganti verso l’interno della Dalmazia. Insomma di tutte quelle «piste» della Natura che lo condurranno all’incontro con l’Uomo morale morlacco. In una cornice adriatica, dove regna l’osservazione diretta e si fa strada una proposta di rettifica, che è anche reinterpretazione della nozione di spazio e dei viaggi verso Oriente, il naturalista padovano sviluppa un proprio ideale di viaggiatore e il suo resoconto di viaggio diventa, a sua volta, una vera e propria guida, un testo imprescindibile per i futuri viaggiatori in Adriatico.
XX Ciclo
1981

In the last decades a number of studies have shed light on early modern scientific experience. While some of these studies have focused on how new facts were forced out of nature in so-called experimental situations, others have charted long-term transformations. In this dissertation I explore a rather different facet of scientific experience by focusing on the case of the Prussian university town Halle in the period from the late seventeenth till the mid-eighteenth century. At this site philosophers, theologians and physicians were preoccupied with categories such as inner senses, inner experience, living experience, psychological experiments and psychometrics. In the study I argue that these hitherto almost completely overlooked categories take us away from observations of external things to the internal organisation of experience and to entirely internal objects of experience. Rather than seeing this internal side of scientific experience as mere theory and epistemology, I argue that it was an integral and central part of what has been referred to as the cultura animi tradition, that is, the philosophical and medical tradition of approaching the soul as something in need of cultivation, education, disciplination and cure. The study contains four empirical chapters. In the first chapter I analyse the meaning and function of experience in Christian Wolff’s philosophy understood as spiritual exercise and cultura animi. In the second chapter I examine experience in the theologian Hermann Francke’s cultura animi, focusing particularly on the relation between scientific experience and what scholars have referred to as religious experience. In the third chapter I chart aesthetic experience in Alexander Baumgarten’s aesthetics. In the fourth chapter I examine the role of experience in the medicine of Georg Ernst Stahl, Friedrich Hoffmann and their followers. The analysis of medical experience channels the discussion into questions regarding the relation between the cultura animi tradition and the kind of attitudes, practices and processes that have been connected to modern objectivity.

Il existe une abondance extraordinaire de récits de voyage et d'oeuvres de fiction en langue allemande focalisant l'outre-mer et en premier lieu les Etats-Unis d'Amérique. Ces textes écrits au cours du XIX et pendant la première moitié du XX siècle représentent un phénomène notable mais peu commenté qui se prête tout à fait à un traitement historique: ces écrits accompagnent, appuient, commentent et vilipendent la très forte émigration allemande vers les Amériques, notamment l'Amérique du Nord. Le présent travail s'attache à rendre compte du roman d'aventures outre-mer de langue allemande et ce faisant s'efforce de cerner ce qui fait la spécificité de la perspective allemande. Dans cette optique ont été retenues douze oeuvres composées par des auteurs germanophones aussi différents les uns des autres que les Allemands Friedrich Gerstäcker (1816-1872), Karl May (1842-1912), Ernst Friedrich Löhndorff (1899-1976), L'Austro-Américain Karl Postl alias Charles Sealsfield (1793-1864), l'Autrichien Franz Kafka (1883-1924), le Germano-Mexicain B. Traven (1882-1969). Après un chapitre d'exposition traitant de l'horizon d'attente présent dans l'Allemagne du XIX siècle, onze chapitres sont consacrés à l'étude des romans sélectionnés. L'analyse de ces oeuvres permet de mettre en évidence quelques caractéristiques saillantes qui sont propres au genre tant au niveau de l'esthétique , de la logique, des thématiques et des schémas idéologiques qu'au niveau de l'organisation en affrontements axiologiques entre un univers de la rationalité et de la civilisation et un monde considéré comme relevant de la "sauvagerie". Sont aussi analysées la silhouette de l'aventurier littéraire, les différentes approches de l'altérité entre refus et attrait, la tentation récurrente de la transgression, l'inscription du récit dans un système de codes et de stéréotypes préexistants
There are many German travel stories as well as works of fiction focusing on overseas territories, in the first place on the United States of America. These texts that were written in the course of the nineteenth century and during the first half of the twentieth century represent a noteworthy phenomenon that has been little commented on and lends itself well to a historical approach. Indeed, these pieces of writing accompany, comment on and vilify the German mass migration to the American continent, especially to North America. The present work attempts to account for the German adventure novel the plot of which takes place overseas. In so doing it tries to define the specificity of the German perspective. Twelve novels have been selected that were written by several german-speaking authors very different from one another: the German Friedrich Gerstäcker (1816-1872), Karl May (1842-1912), Ernst Friedrich Löhndorff (1899-1976), the Austro-American Karl Postl aka Charles Sealsfield (1793-1864), The Austrian Franz Kafka (1883-1924), the Germano-Mexican B. Traven (1882-1969). Following an introductory chapter dealing with the horizon of aspirations in nineteenth-century Germany are eleven chapters each devoted to the study of one selected novel.The analysis of these works shows some striking features that belong to the genre either at the level of the aesthetics, logic, set of themes and ideological patterns or at the level of axiological confrontations between a rational, civilized world and the so-called "savageness". Other items in the study are the figure of the literary adventurer, the different approaches to the alterity phenomenon, the recurrent temptation of transgression, the insertion of the text in a pre-existent codes and stereotypes system

In addition to his renowned musical output, Richard Wagner produced a logorrhoeic prose oeuvre, including a dramatic sketch of the last weeks of the life of Jesus Christ entitled Jesus von Nazareth. Though drafted in 1848-1849, it was published only posthumously, and has therefore been somewhat neglected in the otherwise voluminous Wagnerian literature. This thesis first examines the origins of Jesus von Nazareth amidst the climate of revolution wherein it was conceived, ascertaining its place within Wagner’s own internal development and amongst the radical thinkers who influenced it. While Ludwig Feuerbach has traditionally been seen as the most prominent of these, this thesis examines Wagner’s sources more broadly. The thesis then summarizes and analyzes Jesus von Nazareth itself, particularly in terms of Wagner’s use of biblical scripture. The thesis demonstrates how his not infrequent misuse thereof constitutes one way in which Wagner transmogrifies Jesus as mutable lens through which his own ideology of social revolution is reflected. It also attempts to provide a critical assessment of the relative dramatic merits of Jesus von Nazareth and looks into Wagner’s ultimate decision not to complete the work. The thesis then briefly summarizes the changes that occurred in Wagner’s mature Christological outlook subsequent to his drafting of Jesus von Nazareth, attempting to concisely demonstrate some developments beyond Wagner’s well-known encounter with the philosophy of Arthur Schopenhauer. The thesis concludes with an evaluation of how Jesus von Nazareth informed Wagner’s general religious outlook and the extent to which this worldview is a productive one.

The coming of the railroad and trans-Atlantic steamships in the Belle Époque and of automobiles, movies, and inexpensive box cameras during the interwar years, all enhanced by the opera, theater, and gastronomy, facilitated the emergence of France as a leading tourism destination. During the interwar years, the Michelin Tire Company and Thomas Cook’s promoted battlefield tourism with guidebooks to First World War sites. Now a country that “one had to visit” to be considered culturally sophisticated in much of the western world, an elevated status appreciated by many locals as well, interwar France attracted Americans including Ernest Hemingway, Gertrude Stein, and Josephine Baker, and Germans such as Friedrich Sieburg, who wrote of “living like God in France.”

Johann Friedrich Herbart was born on 4 May 1776 in Oldenburg and died on 14 August 1841 in Göttingen. He was a German philosopher, educator, and psychologist who studied with Johann Gottlieb Fichte, among others, in Jena from 1794 to 1796/97. He interrupted his studies for a period of time to work as a private tutor in Switzerland and, in 1802, completed his doctorate and habilitation exam at the University of Göttingen. In 1809, he accepted the offer to become a successor to Kant’s chair at the University of Königsberg. There, he worked together with Friedrich Schleiermacher on the Prussian educational reform led by Wilhelm von Humboldt. Twenty-five years later, he returned to Göttingen, where he taught as a professor of philosophy from 1833 until his death. In this function as professor of philosophy he continued to give lectures on pedagogy. In 1838, as Dean of the Faculty of Philosophy, he distanced himself from the Hanoverian constitutional conflict that involved seven professors, including the historian, Friedrich Christoph Dahlman, and the German literary scholars, Jakob and Wilhelm Grimm. These seven professors, known as the ’Göttinger Sieben’ [Göttingen Seven], refused to take the oath on the new constitution, a result of King Ernst August reclaiming his ancestral monarchical rights in 1833 and repealing the constitutional monarchy established by his predecessor. Herbart’s role in this dispute has been interpreted in different ways. Some criticise the fact that he did not take sides with the Göttingen Seven, while others acknowledge that he saved the university from being closed down by the king. Herbart worked on topics across the field of philosophy, including metaphysics, epistemology, aesthetics, psychology, ethics, and pedagogy. In several aspects of his philosophy he agreed with Immanuel Kant, however, he also advocated for extending Kant’s theories. For example, he advocated for a pluralisation of the categorical imperative into individual and practical ideas, as well as a new version of aesthetics that expanded Kant’s Critique of Judgement. At the same time, Herbart wanted to overcome Kant’s dualism between transcendental philosophy and modern science. He developed a theory of ‘realia’ that aimed to move beyond Kant’s distinction between the intelligible world – the ‘thing-in-itself’ [Ding an sich]– and the world of phenomena, as well as a theory of psychology that was both speculative and mathematical. He hoped to advance psychology in a way comparable to the contributions of Newton and others to the natural sciences. While Herbart’s mathematical psychology did not have a lasting impact on the field, he also developed an educational psychology, which did. His educational psychology encompassed a theory of pedagogy which differentiated between teaching and learning, as well as between an individual’s objective and subjective character. The first distinction – between teaching and learning – he defined as the subject of pedagogy, and the latter distinction – between objective and subjective character – as a matter for ethics. For Herbart, the objective character is a necessary result of an individual’s past actions, which are held in the individual’s ‘memory of the will’ [Gedächtnis des Willens]. The individual’s subjective character is able to reflectively judge his or her objective character and thereby have a formative influence on the individual’s further development. Herbart’s concepts of ‘memory of the will’ and ‘repression’ [Verdrängung] influenced the Austrian psychologist Theodor Meynert, who was one of Sigmund Freud’s teachers. These concepts shaped the development of psychoanalysis in its aim to bring forgotten memories back into one’s consciousness in order to make psychological disorders treatable.

The term ‘neo-Kantianism’ indicates various attempts at a renewal of Kant’s philosophy in the modern context. It began with the rehabilitation of Kant to overcome the speculative turn of classical German idealism and ground philosophy in the investigation of the conditions of knowledge. In this sense, the origins of neo-Kantianism are sometimes dated back to figures opposing speculative idealism in the early nineteenth-century philosophical landscape, including Johann Friedrich Herbart, Jakob Friedrich Fries, Friedrich Eduard Beneke (Beiser 2014). Philosophers from the next generation sharing the commitment to a Kantian theory of knowledge also include Kuno Fischer, Eduard Zeller, Otto Liebmann, Jürgen Bona Meyer, Friedrich Albert Lange. More specifically, ‘neo-Kantianism’ is used to indicate a philosophical movement developed beginning in the 1870s with the intent to shed light on the basic tenets of Kant’s work and face challenges to traditional philosophy coming from nineteenth-century scientific advancements in the spirit of Kant’s critical philosophy (see, e.g., Köhnke 1991; Patton 2005; Luft 2015). The neo-Kantian movement started with Hermann Cohen’s seminal interpretation of Kant (Cohen 1871a; 1877; 1885), and subsequently flourished in German universities, with two main centres in Marburg, where Cohen was appointed lecturer in 1873, and in South West Germany. The development of experimental methods in nineteenth-century life sciences offered important insights for the theory of knowledge, but also raised the question about the possibility of reducing cognitive processes to physical ones. Kant’s critical philosophy offered a powerful argument against materialism, by limiting the validity of causal explanations to the realm of appearances rather than replacing them with metaphysical explanations. In conjunction with the materialism controversy, the 1860s saw a resurgence of interest in classical interpretative issues concerning Kant, including the assumption of a thing in itself, its relation to the sensibility, the status of a priori elements of knowledge. Following a suggestion first made by the physiologist and physicist Hermann von Helmholtz, some of those who argued for a return to Kant believed that Kant’s a priori forms deserved an empirical explanation. In contrast with this, Cohen emphasized that the individuation of a priori elements of knowledge requires a meta-level inquiry into the presuppositions of the sciences, that is, what Kant identified as the transcendental cognition. Cohen took Kant to imply that experience is given in the fact of science, and the transcendental task is to derive the preconditions for the possibility of this fact by regressive analysis. This formulation allowed Cohen to address the controversial issues raised in the Kant scholarship by emphasizing the logical structure of experience, while considering part of Kant’s considerations about the natural sources of knowledge to be a remainder of his reliance on empirical psychology in the precritical period. At the same time, Cohen’s interpretation of Kant set the task of a novel investigation of the historically documented facts of science and culture in the wake of the transcendental method. Cohen’s interpretation set a standard, not only for its contribution to the historical reconstruction of the development of Kant’s thought, but also for the idea of a fruitful correlation between interpretation and philosophical theorizing. In this sense, the revival of Kant’s critical philosophy involved also the idea of a constant renewal of it. Over the next decade, other influential interpretations were developed with various theoretical purposes, from the attempt to integrate the Kantian theory of a priori cognition with insights derived from the empiricist theory of knowledge (Riehl 1876; 1879) to the appreciation of Kant’s attempt to account for the application of universal rules of thought outside the domain of the mathematical science of nature in the third Critique (Windelband 1878–80). The Marburg School formed in the wake of Cohen’s characterization of the transcendental method. Its main representatives were Paul Natorp, who became Cohen’s colleague at Marburg in 1885, and Ernst Cassirer, who studied there from 1896 to 1899, and continued to subscribe to the methodology of his Marburg teachers throughout his intellectual career. The South West German School developed around Wilhelm Windelband’s teaching at the universities of Freiburg from 1877 to 1882, Strasbourg from 1882 to 1903, and Heidelberg from 1903 to 1915. Other leading figures of this school were Heinrich Rickert and his student Emil Lask. There were also neo-Kantians who did not strictly belong to a school or combined neo-Kantianism with other philosophical traditions. This includes, for example, Alois Riehl, Jonas Cohn, Richard Hönigswald. Each school focused on some common themes. Marburg neo-Kantians gradually broadened the scope of their research from Kant to the philosophical and scientific roots of what they called a critical or scientific form of idealism, according to which the objects of experience are constructed by scientific concepts. They sought to provide an account for the various spheres of human experience by extending the transcendental inquiry from the fact of science to the facts of culture. South West German neo-Kantians focused on the question concerning the grounds for relating unconditionally valid values to contingent experience. This led them to engage in the late nineteenth and early twentieth century debate about the possibility of an autonomous foundation of the human sciences. They pursued the project of a philosophy of culture offering a unitary account of the various human activities from the standpoint of the theory of values. These commonalities notwithstanding, neo-Kantianism was a complex movement, with internal debates and major developments within the same school, as well as connections between different schools and traditions. Neo-Kantianism dominated the philosophical scene until the early 1910s, and remained in the background of the main philosophical innovations in the German-speaking world for the next two decades until the rise of Nazism. It is considered to have made lasting contribution in epistemology, philosophy of science, history of philosophy and philosophy of culture (see, e.g., Luft and Makkreel 2010; De Warren and Staiti 2015; Edgar and Patton 2018; Kinzel and Patton 2021).