National Character

The term “memory” is used with increasing frequency in Anthropology, Moral Philosophy, Ethics and other Social Sciences. The present paper proposes to clarify the connections between the common usage of the term and the psychosocial concept of memory, as well as propose a theoretical framework for the process of memory falsification which underlies many of the conflicts of memory politics. The mechanisms used to validate memories and to distort them are analyzed from the perspective of contemporary Neuropsychology and Social Psychology studies. Truthiness and poetic truth displace historical truth; exemplary memory replaces literal memory, facilitating the substitution of historical memory with collective memory. The latter is a social construct, a consensus created by negotiation.  The narrative of collective memory is considered a very significant factor in the shaping and maintenance of group identity. The appraisal of social situations distorted by falsified memories results in perceived threat to the consistency of the collective memory narrative, which in turn leads to more primitive emotional responses and scapegoating, and the spreading and consolidation of distorted belief systems. The collective memory shapes the public sphere and the dialogue taking place within it, and its effects are analyzed from the perspective of the connections between collective memory and national identity. Challenging the collective memory narrative is interpreted by those who share it as an attack on their national identity. The implications of the findings for the ongoing memory wars are considered. The examples used are taken from contemporary conflicts over competing versions of the past in Romania, the Balkans and Western Europe.

Key words: Collective memory, historical memory, exemplary memory, neural binding, cognitive dissonance, self-deception, appraisal, identity narrative, Todorov, Damasio,  Gazzaniga, Kandel, Zeki, Erikson,Hoffer, Milgram, Lifton, Wilson, Boia

این مقاله که در مجموعه سه جلدی گزارش وضعیت اجتماعی کشر (1395) منتشر شده، اولا تعریفی از خلقیات ارائه می کند، ثانیا نظریه ها و داده های خلقیات ایرانی را دسته بندی و تحلیل می کند و در انتها تببین جدیدی از ضعف اخلاق اجتماعی در ایران ارائه می کند.

This paper summarizes the author's recently published findings about differences in people's work-related values among 50 countries. In view of these differences, ethnocentric management theories (those based on the value system of one particular country) have become untenable. This concept is illustrated for the fields of leadership, organization, and motivation.

"The Study of Culture at a Distance (hereafter TSCD) was originally published in 1953 by the University of Chicago Press and Cambridge University Press. It was edited by Mead and her frequent collaborator, Rhoda Métraux. A book of methodologies and examples—a “Manual” in Mead's words—it also contains a good dose of theory. Mead wrote the bulk of the theoretical material, basing it on the Josiah Mason Lectures she delivered at the University of Birmingham during October and November of 1949.

TSCD represents the birth of several new trends in anthropology that have endured to the present. Although it was written more than forty years ago, the book has a distinct postmodern quality to it, which is underscored by several themes. First, as Nancy Lutkehaus has pointed out, TSCD is “in the forefront of the shift in anthropology from a focus on so-called primitive societies to the study of Western societies” (1999). Second, it also presents the first serious programmatic methodological statements outlining methods of interdisciplinary group research. Third, the theoretical basis for its analysis of specific behaviors is firmly rooted in developmental psychology as manifested in particular social and cultural settings. Finally, it offers the first serious suggestion that anthropologists should study film, literature, and popular culture systematically as part of their investigations.

This introductory essay compares Margaret Mead's methodology dealing with "national character" with that of cultural studies and modern social and cultural anthropology. It shows how far ahead of her time Mead really was. "

This essay explores the context of Francesco De Sanctis' conception of national character in the lessons of his First Neapolitan School (1839-1848). It argues that this conception was a means of maintaining regional Neapolitan values from external threats during the early Bourbon Restoration period of the Kingdom of the Two Sicilies (1816-1848). The character of the nation-state put forward in these early course lessons gives insight into De Sanctis' later interpretations of Hegel, and demonstrates how foreign works of literature and philosophy were reworked when crossing national boundaries.

Although recent findings indicate that people can reflect either adaptively or maladaptively over negative experiences, extant research has not examined how culture influences this process. We compared the self-reflective practices of Russians (members of an interdependent culture characterized by a tendency to brood) and Americans (members of an independent culture in which self-reflection has been studied extensively). We predicted that self-reflection would be associated with less-detrimental outcomes among Russians because they self-distance more when analyzing their feelings than Americans do. Findings from two studies supported these predictions. In Study 1, self-reflection was associated with fewer depressive symptoms among Russians than among Americans. In Study 2, Russians displayed less distress and a more adaptive pattern of construals than Americans after reflecting over a recent negative event. In addition, they self-distanced more than Americans while analyzing their feelings, and self-distancing mediated the cultural differences in self-reflection. These findings demonstrate how culture shapes the way people reflect over negative experiences.

My contribution to the body of knowledge consists of a delineation of representations of the German as temporally and spatially Other, as different in Time and Space, in literature, travel writing, and political cartoons, 1870-1914. I utilise the frameworks of imagology, semiotics, and the theory of temporalisation outlined by Johannes Fabian, in order to show how these literary and visual representations constructed the stereotypical German national character as existing in a different, more primitive Time than the civilised English. Additionally, I map how this projected national stereotype became, to use the terminology of Jean Baudrillard, hyperreal, i.e. perceived to be more real than the German individuals who supposedly possessed the imagined national character. This development was, I argue, achieved through the production and dissemination of national stereotypes through different mediums of late nineteenth and early twentieth century print media. The different modes of representations, I argue, were used as temporalising devices in order to encapsulate and contain the German in the Past, in a different Time. Before the German unification in 1871, Germany had been perceived as a backward, yet admirable culture, economically, politically, and colonially lagging behind Britain. However, the unified nation state’s subsequent economical and industrial prosperity, as well as its naval and colonial expansion, enabled Germany to emerge as a political rival to Britain, alternating between the role of ally and a viable threat. In order to neutralise such a threat, the perceived German national characteristics of efficiency and organisation, subservience to authority, and excessive militarism, were interpreted as symptoms of temporal distantiation. To the British observer, the German was no longer confined to a different Time, constantly lagging behind the Time of the English, but had reached and intruded into the present, posing a temporal invasion.

"A Hungarian is as passionate as an Italian… A Slovak is, like a Pole, devoted to liquor…": The National Character of Slovaks and Hungarians in Hungarian and Austrian Statistics up to 1848
National character (Nationalcharakter, Volkscharakter) as a category of scientific research had been solidly establishing itself in Austrian and Hungarian scientific discussions since the 80s of the 18th century. At the beginning it was the research subject of a complex scientific discipline known as statistics, or politics, (Statistik, Staatskunde). New scientific disciplines were formed during the first half of the 19th century. One of their goals was the examination and description of national character. It had been the subject of the great interest of the state during the Enlightenment since the reign of Joseph II. The depictions of national character recorded in statistical data provide a crucial source for the scrutiny of the historical genesis of ethnic, social and denominational stereotypes. The stereotypes were systematically noted down in their established forms. Consequently, the statistical data noticeably contributed to the creation of the fixed meaning and usage of stereotypes known at that time. The authors of the statistics wrote them with patriotical goals and with the aim to improve general knowledge and thus strengthen their native country. During the national character creation layers of new ethnic stereotypes were piled on the older ones. The new stereotypes reacted to social changes, state needs and norms and to interests and expectations of the elite. The mutual complementarity of Hungarian and Slovak national characters is evident even at first glance at the statistical data expressing them. Slavic people were due to their number, history and intensity of bilateral contacts, together with Germans, the main referential ethnicity for genuine Hungarians. The national character was attractive also for national movement ideologists during the pre-March era since they had realised its mobilization potential. The ideologists attempted to create a tool from national character for reinforcement of the identification with nation and for determining the ideal member of a national collective being formed. Stereotypization, a priori a part of every effort to reduce and divide a heterogeneous social group into certain representative features, was becoming an important instrument of national mobilization.

Abstrac The three local languages mentioned in the National Language Policy formulated in the Language Politics seminar organized by the Language Center (now the Agency for Language Development and Development) in 1999 function as a language symbols including a symbol of regional identity, and a symbol of regional pride; a mean of communication in the family and local communities, and a mean of supporting regional culture and as a supporter of regional literature and Indonesian literature. As a means of supporting the Indonesian language, regional languages have a dominant role in enriching the Indonesian vocabulary. This paper will describe the cultural vocabulary in the tradition of capturing the koteklema in Lamalera in the novel of "Suara Samudra, Catatan dari Lamalera", as one of the alternative of Indonesian vocabulary enrichment. The novel of "Suara Samudra, Catatan dari Lamalera", by Maria Matildis Banda, reveals a cliché theme often appears and is raised in Indonesian novels about the relationship of two lovers due to social status differences. The novel is interesting as it is written in a traditional village setting, tradition and culture of fishing and whaling in Lamalera. This novel is an ethnographic novel that presents the traditions and culture of Lamalera through the physical and cultural background of fishermen in Lamalera. Maria Matildis Banda conveys local color through literature. His language, diction, and power of speaking in a local dialect enrich the literary treasures of Indonesia. This condition is one of the reasons for the importance of 'adopting' the registers in the novel into the Indonesian vocabulary, so that Indonesian language can further develop itself in order to play a maximum role as a means of communication in various domains of the usage, as well as play an increasingly steady role as a language amplifier for an identity and character of the nation.

Το ερευνητικό πρόγραμμα «Νεοελληνική Γραμματολογία και Ιστορία των Ιδεών (18ος-20ός αι.)» του Τμήματος Νεοελληνικών Ερευνών του ΙΙΕ, σε συνεργασία με το διατμηματικό/διιδρυματικό ερευνητικό πρόγραμμα «Θαλής»: «Πολιτισμικές διαμεσολαβήσεις και διαμόρφωση του  ‘εθνικού χαρακτήρα’ στον περιοδικό τύπο του 19ου αιώνα (Χρυσαλλίς)», συνδιοργανώνουν Επιστημονικό Συμπόσιο με γενικό θέμα: Ελληνικότητα και ετερότητα: Πολιτισμικές διαμεσολαβήσεις και ‘εθνικός χαρακτήρας’ στον 19ο αιώνα. Βλ. Πρόγραμμα εργασιών.

The essay analyzes Hans Steinhoff's film "Der ewige Rembrandt" from 1942.
The author is able to show how much the director uses Rembrandt myths, which since the 19th century have transformed the Dutchman into an artist who should correspond to the German national character. Rembrandt is ascribed almost soldierly traits, just as the film itself served to once again awaken the German people's willingness to fight in the face of a war that seemed hopeless.

Im Aufsatz wird Hans Steinhoffs Film „Der ewige Rembrandt“ aus dem Jahr 1942 analysiert. Der Autor kann zeigen, wie sehr der Regisseur dabei Rembrandtmythen nutzt, die seit dem 19. Jahrhundert den Niederländer zu einem Künstler transformieren, der dem deutschen Nationalcharakter entsprechen soll.
Rembrandt werden geradezu soldatische Züge zugesprochen, wie auch der Film insgesamt dazu diente, noch einmal die Wehrbereitschaft des deutschen Volkes angesichts eines aussichtslos erscheinenden Krieges wecken zu wollen.

Национальный колорит позволяет более реалистично раскрыть содержание произведения искусства. В драматургии Н. В. Гоголя национальное мировоззрение представлено на социокультурном уровне типическими персонажами, а на экзистенциальном уровне атмосферой неподлинности (масочности). Сатира комедий Гоголя как зеркало русской общественной жизни направлена на очищение и формирование русского национального характера. Ключевые слова: национальное мировоззрение, национальный характер, драматургия Гоголя, типические персонажи, масочность.

The Russian ethnic flavour: thetypical characters of N.V. Gogol's drama Summary. The ethnic flavourallows revealing the content of a work of art more realistically. The national world-viewin N.V. Gogol's drama is represented at the sociocultural level bythe typical characters and at the existential level bythe atmosphere of non-authenticity (disguising). The satire of Gogol's comedies as the mirror of Russian social life is aimed at purifying and forming the Russian national character.

The suggested article is the first attempt to make a comparative assessment
of the national character in G.F. Kvitka-Osnovyanenko’s and L. Sterne’s sentimental works. The research aims at tracing the writers’ world outlook, imagination and creative assimilation of Rousseauism. The author’s attention is focused on the universal and national fundamentals of writers’ imagination defining their stylistic originality.

A large body of research documents cognitive differences between Westerners and East Asians. Westerners tend to be more analytic and East Asians tend to be more holistic. These findings have often been explained as being due to corresponding differences in social orientation. Westerners are more independent and Easterners are more interdependent. However, comparisons of the cognitive tendencies of Westerners and East Asians do not allow us to rule out alternative explanations for the cognitive differences, such as linguistic and genetic differences, as well as cultural differences other than social orientation. In this review we summarize recent developments which provide stronger support for the social orientation hypothesis.

In the spring of 1848, already after the ides of March, on 6 April, before the passing of the April Laws that established the constitutional monarchy, the enthusiastic newspaper reader could raise an eyebrow when picking up the newest issue of the Nemzeti Ujság [The National Newspaper]. Right next to the Bishop of Kassa's article reflecting on the reform movements in Europe, there was a short open letter by János Szerenespataki. He addressed his letter to fellow priests, for whom he had a lot of respect, but who, to his despair, had a shaved face and always wore a cassock. The letter aimed to convince the priests to keep their moustaches and beards, and, when they are not practising their clerical duties, exchange their priestly robes for black atillas decorated with braids. Quite soon, the open letter raised the attention of the community, and serious social debate unfolded in the various newspapers of the era, such as the Nemzeti Ujság [The National Newspaper], the Reform, the Budapesti Híradó [Budapest News], the Márczius Tizenötödike [March Fifteenth], but most of all in the journal of the Hungarian Catholic Church, Religio és Nevelés [Religion and Education]. The underlying motives, however, should be taken into account. Why did the author of the open letter contend with his peers considering both the issue of growing a moustache and a beard and wearing a secular dress? Masculine vanity was not the reason why he had left his collar in the sacristy and grew a beard and a moustache, and it was not out of extravagance that he encouraged his fellow priests to follow his example. Could it be possible that the way to understand his real moives is through the early history of the discourse on the Hungarian national character? In my study, I seek to answer these questions, all the while shedding light on how the only begotten Son of God, Jesus Christ, is related to this all.

Synthesizing material derived from Norbert Elias, Pierre Bourdieu, Karl Polanyi, Max Weber,
Benedict Anderson and Ernest Gellner, in Part I the concept of “national character” is delineated as a special case of “habitus” relating to the socio-spatial scale of the nation state. In relation to problems of state-formation, national character is shown to be a figurational and co-developmental function of the system of nation-states in which patterns of mutual identification and “imagined community” involve both the coercive codification and internalization of particular national narratives and origin myths which define “people like us” in terms of a symbolic family; and also, in relation to competing nation-states, the projection and internalization of national group charisma and shame. In Part II, these ideas are applied to the pattern of state formation in Ireland and the recent history of the reception, cultural accommodation, and treatment of asylum seekers.
Keywords: Norbert Elias, Pierre Bourdieu, Ernest Gellner, state formation, habitus,
imagined community, asylum seekers.

Although Seyed Mohammad-Ali Jamal-zadeh is known as one of the three founders of contemporary Iranian literature in the field of story, it's not the only reason for his fame. He has also published a book named Iranian's Character in 1345 (1966) which has been read and referred much more than any book written in the field of national character, in Iran. In the book, Jamal-zadeh acts like a physician, not a literary man, to diagnose the pain of Iranian society which he calls ‘decay’. But, what is that decay which holds Iran from becoming as developed as the West? Surely  it’s people character, Jamal-zadeh says. In short, it is because of our ethic that we are such undeveloped. Fortunately, western travelers, intellectuals and politicians diagnosed those ethics and told us about them. Then, the only thing we should do is admitting our weaknesses and following their instructions.
But this is not the whole story. We ask: what allows Jamal-zadeh to call Iranians with such negative and humiliating accent? Edward Said knows the answer: self-orientalism or self-orientalizing. Publishing Orientalism in late 1970's, Said created a new wave in the post-colonial studies tradition. He believes that Orientalism is not just an academic discipline, but also a discourse facilitating European countries colonization and exploitation over the East. In order to reaching this purpose, Orientalism had to create a new orient which hadn't any relationship with the real one; rather, it was something useful for colonizing purposes. It means that the Euro-centrism governing the orientalists had colonial benefits in developing the Orientalism discourse.
So, this essay aimed to test Jamal-zadeh's Iranian Character against the touchstone of Said's Orientalism and self-Orientalism. We will show that Iranian Character can be considered as a self-orientalizing book.

جوادی یگانه، محمدرضا و آرمین امیر (1394) «نگاهی به خودشرق¬شناسی در ایران مدرن: «خلقیات ما ایرانیان» سیدمحمدعلی جمالزاده» جامعه پژوهی فرهنگی. دوره 4، شماره 4. زمستان 1394. صص 1-19.

مصاحبه با روزنامه ایران. 12 مهر 1397.
نسبت ترس و انسان ایرانی

عنوان درج شده در روزنامه ایران «اصلی ترین خصلت روح ایرانی» است در حالی که من در مصاحبه ام، کلمه روح ایرانی را بکار نبرده ام. تیتر یپشنهادی من، «مودب، دیندار و بافرهنگ، اما ترسو» بود.

A large body of research documents cognitive differences between Westerners and East Asians. Westerners tend to be more analytic and East Asians tend to be more holistic. These findings have often been explained as being due to corresponding differences in social orientation. Westerners are more independent and Easterners are more interdependent. However, comparisons of the cognitive tendencies of Westerners and East Asians do not allow us to rule out alternative explanations for the cognitive differences, such as linguistic and genetic differences, as well as cultural differences other than social orientation. In this review we summarize recent developments that provide stronger support for the social orientation hypothesis.

Il saggio parte dalla dolorosa percezione di sdoppiamento etico, intellettuale, valoriale, che sta alla base dell’identità italiana. Questa è polarizzata fra l’ideale di un Paese «normale» e una realtà del tutto differente. L’Italia è infatti una società trasgressiva - un sistema, cioè, che prevede in se stesso la violazione delle proprie regole, e in cui l’adesione coerente a un qualunque insieme di valori non è fattore importante per l’identità personale. Questo insieme infatti in Italia è vincolato alla sola dimensione sensibile e sostituito da affetti e piaceri. La mancanza di una dimensione astratta nella determinazione dell’identità individuale è inoltre correlata a diverse peculiarità italiane, fra cui il fatto che il solo rapporto sociale reale risulta essere il rapporto personale. Ciò determina a sua volta una declinazione del potere fondata sulla complicità e un orizzonte necessariamente breve nell’esercizio dello stesso: «In Italia chi comanda non è mai un suddito ma solo qualcuno capace di avere moltissimi camerieri a disposizione, e il cameriere, a sua volta, non è un sovrano e neppure un servo, ma un complice del potente».
A fronte di tale articolazione antropologica degli italiani, viene brevemente tracciata l’evoluzione di quella élite anti-italiana che da un lato ha statuito il profilo dei «difetti morali» tipicamente nazionali e dall’altro si è storicamente posta - e si pone - in opposizione alla realtà rappresentata dai «costumi degli italiani». Il limite più grave di tale élite è la sua dipendenza identitaria dagli italiani stessi, senza i cui vizi non esisterebbe. A ciò va sommata la pretesa di dover «fare gli italiani» e l’illusione di una propria egemonia necessaria, assieme all’incapacità di immaginare un futuro che non coincida coi propri ideali e i propri valori. Questa debolezza immaginativa – che, nella cultura letteraria italiana, corrisponde alla debolezza del romanzo – ha infine condotto i critici della realtà italiana nell’attuale condizione di paralisi e di irrilevanza. Oggi, però, per un altro verso e parallelamente all’estinzione degli anti-italiani storici, l’incremento numerico degli emarginati intellettuali — sommariamente radunati nelle statistiche del cosiddetto «precariato intellettuale» —  è andato definendo un tipo di anti-italiano nuovo, che, per la prima volta, si confronta con la realtà italiana sulla base delle proprie necessità esistenziali bloccate anziché su quella di un ideale astratto da incarnare.
In definitiva, non si comprende l’Italia senza considerare assieme carattere nazionale e ideale nazionale, la loro opposizione, ma soprattutto la loro congiunzione e perversa complementarità. È in questo intreccio che si concretizza il dolore identitario dell’essere italiani, ed è questa condizione, confusa e atrofizzante, che il saggio si propone di esplorare e descrivere.

During the Georgian and Victorian periods, the fourteenth-century hero Edward the Black Prince became an object of cultural fascination and celebration; he and his battles played an important part in a wider reimagining of the British as a martial people, reinforced by an interest in chivalric character and a burgeoning nationalism.

Drawing on a wealth of literature, histories, drama, art and material culture, this book explores the uses of Edward’s image in debates about politics, character, war and empire, assessing the contradictory meanings ascribed to the late Middle Ages by groups ranging from royals to radicals. It makes a special claim for the importance of the fourteenth century in Georgian and Victorian culture as a time of heroic virtues, chivalric escapades, royal power and parliamentary development, adding to a growing literature on Georgian uses of the past by exposing an active royal and popular investment in the medieval. It reveals that the Middle Ages was a contested terrain in Victorian Britain, disputing frequent modern assumptions that the Victorians saw the medieval period as an idealised and unproblematic past.

Table of Contents

Introduction
1. Royal associations: heroic character and chivalric ceremony at the court of George III
2. Prince George reclaims the heroic? Transition, ambition and domesticity
3. Chivalry and politics in Victoria's early reign: art, exhibitions and palace renditions
4. Politics, parliament and the people's prince
5. Emulating Edward? Redefining chivalry and character
6. Warrior for nation and empire
Conclusion

Israeli society and politics often appall diplomats and foreign observers. Commentators are bewildered by what seems to be Israeli aggression, irrationality and stubbornness. Some foreign commentators suggest, indeed, that Israeli actions are blatant, excessive and even paranoid. Examples of such astounding Israeli behavior are offered by expanding settlements in response to international pressure or by evading UN factfinding missions.

America is a land of familiar paradoxes. An agreeable civility habitually prevails in most everyday relations among people in America – yet the United States is factually a socially highly unequal society. In most parts of America, the laws and social customs strongly restrain people from doing harm to themselves and others by smoking – yet the laws and social customs only weakly restrain people from doing harm to themselves and others by the use of guns, and the murder rate is about four times as high per capita as in Western Europe. The USA is the world’s remaining super-power – yet internally the American state is in some ways strikingly weak. The USA has ‘saved the world for democracy’ on more than one occasion – but has itself become an aggressive militaristic society. And there appears to be an increasing divergence between how a large proportion of Americans view themselves and their country and how they are perceived by a large proportion of the 95 per cent of the world’s population who are not Americans.

‘History, national character and American civilisation’, Sociologie 4: 2–3 (2008), pp. 285–303.

Also published in French, Russian and German:

‘L’histoire, le caractère national et la civilisation américaine’, Vingtième Siècle 106 (2010), pp. 143–59.

‘История, национальньій харктер и американская цивилизация’, [Istoria Natzionalnyi Character I Amerikansaya Tzivilizatsiya] Прогнозис [Prognosis] 3 (15) 2008: 59–77.

‘Auf Mythenjagd in Amerika’, Leviathan: Berliner Zeitschrift für Sozialwissenschaft 36: 2 (2008), pp. 191–211.

کتاب تا دهم این مجموعه با عنوان «ایرانیان در زمانه پادشاهی: خلقیات منفی ایرانیان در نگاه بیگانگان به جامعه ایران از اولین نوشته‌ها تا 1357» به طور خاص بر خلقیات منفی ایرانیان تمرکز داردند و با روش تحلیل محتوا و بهره‌گیری از الگوی ارزش‌های اساسی شوارتز، شکل گرفته است. در کتاب سوم این مجموعه، روایت ناظران فرهنگ ایرانی از آن دسته خلقیاتی مطرح می‌شود که بر مبنای ارزش اساسی عام‌گرایی، تنظیم شده‌اند. این ارزش بر فهم، درك، اهمیت مدارا و حمایت از رفاه همة انسان‌‌ها و طبیعت ناظر است و جان‌مایه آن، این است همة افراد جهان از فرصت‌‌های یكسان برخوردار باشند. در همین راستا،‌ خرده ارزش‌هایی نظیر حفاظت از محیط زیست،‌ تمنای جهانی زیبا، وسعت نظر و عدالت اجتماعی تعریف شده‌اند و در ادامه برای دسته‌بندی خلقیات منفی ایرانیان،‌ در نقطه مقابل این ارزش‌ها،‌ خلقیاتی نظیر بی‌توجهی به طبیعت؛ بی‌رحمی نسبت به حیوانات؛ فقدان ذوق هنری و بی‌سلیقگی؛ رفتار نامناسب با اقلیت‌های مذهبی؛ رفتارهای عداوت‌آمیز با بیگانگان؛ خودخواهی، خودمداری و خودرایی؛ و تحمل نکردن نقد و اصلاح پذیری مطرح شده‌اند.

Mending the Boat While Sailing: Languages of Linguistic Reform in the German Territories, c. 1750–1815 traces the ways in which projects of language reform in the German territories were framed. It identifies two different ‘languages’ of linguistic reform dominating debates on the topic from the second half of the eighteenth century to the early decades of the nineteenth: a language of linguistic enlightenment and one of linguistic identity. Despite their common subject matter , their perspectives were fundamentally different. Thus, two competing approaches of speaking about language emerged, presenting contrasting vistas on the German language’s current state, the possibilities of its future reform, and their political and social implications.

در کتاب ششم که بخش دوم کتاب پنجم و ادامه روایت سفرنامه‌نویسان از آن دسته خلقیاتی است که بر مبنای ارزش اساسی امنیت، تنظیم شده‌اند، خرده ارزش‌های نظم اجتماعي، امنيت خانواده، جبران لطف ديگران، سلامت و احساس تعلق داشتن مطرح شده‌اند و در تقابل با آنها، برای دسته‌بندی گزاره‌های موجود، خلقیاتی نظیر باج‌گیری و یاغی‌گری؛ بی‌توجهی به معماری راه‌ها، بناها و شهرها، کورکردن و معدوم ساختن شاهزادگان؛ حق‌ناشناسی؛ وام‌داری؛ بی‌توجهی به تندرستی و بهداشت فردی و بی‌توجهی و بی‌اعتنایی به دیگران تعریف شده‌اند.