Titlebook: Humour in Dutch Culture of the Golden Age; Rudolf M. Dekker Book 2001 Palgrave Macmillan, a division of Macmillan Publishers Limited 2001

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Airtight

The Laughing Dutch,erful’.2 The widespread image of the humourless Dutch has a long history. Back in 1833 a German traveller noted that the Dutch ‘are by nature unreceptive to humour’.3 More than a century earlier, an Englishman wrote: ‘The Dutch are more famous for their industry and application, than for wit and hum

Mortar

Humour in Word and Image,ok trade. The number of printers quadrupled to reach the figure of 247 in the first half of the seventeenth century. More than half of them were based in Amsterdam.. They printed almanacs, songs, novels, religious tracts, plays, text books, travel accounts, newspapers, pamphlets, etc. There was an e

gentle

Aernout van Overbeke and His Jokes,y during the Eighty Years’ War. He settled in Frankfurt-am-Main, a refuge for other Flemish merchants too. Various members of his family were scattered among different cities in Germany. His son Matthijs van Overbeke later moved to Amsterdam, which had a population of around 10,000 immigrants from t

上流社会

Polarity and Inversion,ring an oath. They wore prescribed dress — the toga and beret. Although enjoying prestige, they were mistrusted rather than esteemed. A manual to prepare for confession listed the sins of several professional groups separately. For lawyers there are no fewer than 19, including the extension of trial

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n, not only because of its surprising structural aspects, but also due to the large number of applications which can be formulated as general semi-infinite programs. The aim of this book is to highlight structural aspects of general semi-infinite programming, to formulate optimality conditions which

Debate

愤怒事实

Rudolf M. Dekkerdes Phantasiebereiches untersucht. Dabei konnte Einsicht gewonnen werden in die eigentümliche . Verdoppellung bzw. Alterierung der Subjektivität. Sie zeigte sich als von einem zweifachen – dem Impressionalen und dem Phantasmatischen – hyletischen Fundament getragen, in zwei Erfahrungsordnungen – in

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