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✖️ This video clip potentially links Biden to a direct US military confrontation with Russia. [Cross Market Review]( Below is an important message from one of our highly valued sponsors. Please read it carefully as they have some special information to share with you. [--------------][--------------] Greece and the Middle East[edit] Toynbee was a leading analyst of developments in the Middle East. His support for Greece and hostility to the Turks during World War I had gained him an appointment to the Koraes Chair of Modern Greek and Byzantine History at King's College, University of London.[10] However, after the war he changed to a pro-Turkish position, accusing Greece's military government in occupied Turkish territory of atrocities and massacres. This earned him the enmity of the wealthy Greeks who had endowed the chair, and in 1924 he was forced to resign the position. His stance during World War I reflected less sympathy for the Arab cause and took a pro-Zionist outlook. Toynbee investigated Zionism in 1915 at the Information Department of the Foreign Office, and in 1917 he published a memorandum with his colleague Lewis Namier which supported exclusive Jewish political rights in Palestine.[59] He expressed support for Jewish immigration to Palestine, which he believed had "begun to recover its ancient prosperity" as a result.[60] In 1922, however, he was influenced by the Palestine Arab delegation which was visiting London, and began to adopt their views.[59] His subsequent writings reveal his changing outlook on the subject, and by the late 1940s he had moved away from the Zionist cause and toward the Arab camp; Toynbee came to be known, by his own admission, as "the Western spokesman for the Arab cause."[59] The views Toynbee expressed in the 1950s continued to oppose the formation of a Jewish state, partly out of his concern that it would increase the risk of a nuclear confrontation. However, as a result of Toynbee's debate in January 1961 with Yaakov Herzog, the Israeli ambassador to Canada, Toynbee softened his view and called on Israel to fulfill its special "mission to make contributions to worldwide efforts to prevent the outbreak of nuclear war."[59][61] In his article "Jewish Rights in Palestine",[62] he challenged the views of the editor of the Jewish Quarterly Review, historian and talmudic scholar Solomon Zeitlin, who published his rebuke, "Jewish Rights in Eretz Israel (Palestine)"[63] in the same issue.[64] Toynbee maintained, among other contentions, that the Jewish people have neither historic nor legal claims to Palestine, stating that the Arab "population's human rights to their homes and property over-ride all other rights in cases where claims conflict."[65] Toynbee did ultimately concede that Jews, "being the only surviving representatives of any of the pre-Arab inhabitants of Palestine, have a further claim to a national home in Palestine," but that such a claim is valid "only in so far as it can be implemented without injury to the rights and to the legitimate interests of the native Arab population of Palestine."[65] Negative views of Jews and Judaism: The "Toynbee heresy" and the Jew as "fossil"[edit] Toynbee's views on Middle East politics have often been linked with the negative evaluation of Jews and Judaism Toynbee expressed in his discussion of Jews and Jewish civilization more generally.[66][67][68] In a famous speech entitled "the Toynbee heresy," Abba Eban, an academic before he became a diplomat, analyzed the uniformly negative role and associations Toynbee assigned to Judaism and Jews in his history of civilization as a whole, and the degree to which this was in turn premised on a belief in the superiority of Christianity to Judaism.[66] Eban noted how Toynbee used the term "Judaic" to describe what Toynbee considers to be instantiations of "extreme brutality," even, or especially, in instances where Jews themselves are in no way involved, such as the Gothic persecution of the Christians.[66] More generally, Eban observed throughout the first eight volumes of his civilization series, Toynbee has a habit of referring to the Jewish people as a "fossil remnant," a term Toynbee does not define but which emerges in his writing as expressing the idea that Judaism, a religion for Toynbee defined by its "fanaticism," its "provincialism," and its "exclusivity," exists solely as a vehicle to deliver the superior civilization and moral code of Christianity.[66] As Eban points out, Toynbee's reading of Jews and Judaism through a Christian lens colors his view of Zionism and the state of Israel.[66] By characterizing Judaism as a morally primitive belief-system based on the idea that Jews are the "master race," and then asserting that Jews' claim to Israel is based on this premise, Toynbee figures Zionism as "kindred to Nazism."[66] On the other hand, Toynbee argues that by failing to accept their fate as a Diaspora community and trying instead to replace the "traditional Jewish hope of an eventual Restoration of Israel to Palestine on God's initiative through the agency of a divinely inspired Messiah," Zionist Jews have the same "impious" relationship to their religion as Communists do to Christianity.[66] Having thus equated Zionism with both Nazism and Communism, Toynbee asserts:[66] On the Day of Judgement, the gravest crime standing to the German National Socialists' account might be, not that they had exterminated a majority of the Western Jews, but that they had caused the surviving remnant of Jewry to stumble. Dialogue with Daisaku Ikeda[edit] In 1972, Toynbee met with Daisaku Ikeda, president of the Soka Gakkai International (SGI), who condemned the "demonic nature" of the use of nuclear weapons under any circumstances. Toynbee had the view that the atomic bomb was an invention that had caused warfare to escalate from a political scale to catastrophic proportions and threatened the very existence of the human race. In his dialogue with Ikeda, Toynbee stated his worry that humankind would not be able to strengthen ethical behaviour and achieve self-mastery "in spite of the widespread awareness that the price of failing to respond to the moral challenge of the atomic age may be the self-liquidation of our species." The two men first met on 5 May 1972 in London. In May 1973, Ikeda again flew to London to meet with Toynbee for 40 hours over a period of 10 days. Their dialogue and ongoing correspondence culminated in the publication of Choose Life, a record of their views on critical issues confronting humanity. The book has been published in 24 languages to date.[69] Toynbee also wrote the foreword to the English edition of Ikeda's best-known book, The Human Revolution, which has sold more than 7 million copies worldwide.[70] Toynbee being "paid well" for the interviews with Ikeda raised criticism.[71] In 1984 his granddaughter Polly Toynbee wrote a critical article for The Guardian on meeting Ikeda; she begins writing: "On the long flight to Japan, I read for the first time my grandfather's posthumously published book, Choose Life – A Dialogue, a discussion between himself and a Japanese Buddhist leader called Daisaku Ikeda. My grandfather [...] was 85 when the dialogue was recorded, a short time before his final incapacitating stroke. It is probably the book among his works most kindly left forgotten – being a long discursive ramble between the two men over topics from sex education to pollution and war."[72] An exhibition celebrating the 30th anniversary of Toynbee and Ikeda's first meeting was presented in SGI centers around the world in 2005, showcasing the contents of the dialogues between them, as well as Ikeda's discussions for peace with over 1,500 of the world's scholars, intellects, and activists. Original letters Toynbee and Ikeda exchanged were also displayed.[73] Dear patriotic American, While liberals are going bananas over police videos… They’re praying you don’t see [this humiliating Biden video…]( Because Calamity Joe has now put far more American lives at risk. [This video clip]( potentially links Biden to a direct US military confrontation with Russia. Challenge and response[edit] With the civilisations as units identified, he presented the history of each in terms of challenge-and-response, sometimes referred to as theory about the law of challenge and response. Civilizations arose in response to some set of challenges of extreme difficulty, when "creative minorities" devised solutions that reoriented their entire society. Challenges and responses were physical, as when the Sumerians exploited the intractable swamps of southern Iraq by organising the Neolithic inhabitants into a society capable of carrying out large-scale irrigation projects; or social, as when the Catholic Church resolved the chaos of post-Roman Europe by enrolling the new Germanic kingdoms in a single religious community. When a civilisation responded to challenges, it grew. Civilizations disintegrate when their leaders stopped responding creatively, and the civilisations then sank owing to nationalism, militarism, and the tyranny of a despotic minority. According to an Editor's Note in an edition of Toynbee's A Study of History, Toynbee believed that societies always die from suicide or murder rather than from natural causes, and nearly always from suicide.[74] He sees the growth and decline of civilisations as a spiritual process, writing that "Man achieves civilization, not as a result of superior biological endowment or geographical environment, but as a response to a challenge in a situation of special difficulty which rouses him to make a hitherto unprecedented effort."[75][76] Toynbee Prize Foundation[edit] This article relies excessively on references to primary sources. Please improve this article by adding secondary or tertiary sources. Find sources: "Arnold J. Toynbee" – news · newspapers · books · scholar · JSTOR (May 2022) (Learn how and when to remove this template message) Named after Arnold J. Toynbee, the [Toynbee Prize] Foundation was chartered in 1987 'to contribute to the development of the social sciences, as defined from a broad historical view of human society and of human and social problems.' In addition to awarding the Toynbee Prize, the foundation sponsors scholarly engagement with global history through sponsorship of sessions at the annual meeting of the American Historical Association, of international conferences, of the journal New Global Studies and of the Global History Forum.[77] The Toynbee Prize is an honorary award, recognising social scientists for significant academic and public contributions to humanity. Currently, it is awarded every other year for work that makes a significant contribution to the study of global history. The recipients have been Raymond Aron, Lord Kenneth Clark, Sir Ralf Dahrendorf, Natalie Zemon Davis, Albert Hirschman, George Kennan, Bruce Mazlish, John McNeill, William McNeill, Jean-Paul Sartre, Arthur Schlesinger, Jr., Barbara Ward, Lady Jackson, Sir Brian Urquhart, Michael Adas, Christopher Bayly, and Jürgen Osterhammel.[78] Toynbee's works[edit] The Armenian Atrocities: The Murder of a Nation, with a speech delivered by Lord Bryce in the House of Lords (Hodder & Stoughton 1915) Nationality and the War (Dent 1915) The New Europe: Some Essays in Reconstruction, with an Introduction by the Earl of Cromer (Dent 1915) Contributor, Greece, in The Balkans: A History of Bulgaria, Serbia, Greece, Rumania, Turkey, various authors (Oxford, Clarendon Press 1915) British View of the Ukrainian Question (Ukrainian Federation of U.S., New York, 1916) Editor, The Treatment of Armenians in the Ottoman Empire, 1915–1916: Documents Presented to Viscount Grey of Fallodon by Viscount Bryce, with a Preface by Viscount Bryce (Hodder & Stoughton and His Majesty's Stationery Office, 1916) The Destruction of Poland: A Study in German Efficiency (1916) The Belgian Deportations, with a statement by Viscount Bryce (T. Fisher Unwin 1917) The German Terror in Belgium: An Historical Record (Hodder & Stoughton 1917) The German Terror in France: An Historical Record (Hodder & Stoughton 1917) Turkey: A Past and a Future (Hodder & Stoughton 1917) The Western Question in Greece and Turkey: A Study in the Contact of Civilizations (Constable 1922) Introduction and translations, Greek Civilization and Character: The Self-Revelation of Ancient Greek Society (Dent 1924) Introduction and translations, Greek Historical Thought from Homer to the Age of Heraclius, with two pieces newly translated by Gilbert Murray (Dent 1924) Contributor, The Non-Arab Territories of the Ottoman Empire since the Armistice of 30 October 1918, in H. W. V. Temperley (editor), A History of the Peace Conference of Paris, Vol. VI (Oxford University Press under the auspices of the British Institute of International Affairs 1924) The World after the Peace Conference, Being an Epilogue to the "History of the Peace Conference of Paris" and a Prologue to the "Survey of International Affairs, 1920–1923" (Oxford University Press under the auspices of the British Institute of International Affairs 1925). Published on its own, but Toynbee writes that it was "originally written as an introduction to the Survey of International Affairs in 1920–1923, and was intended for publication as part of the same volume". With Kenneth P. Kirkwood, Turkey (Benn 1926, in Modern Nations series edited by H. A. L. Fisher) The Conduct of British Empire Foreign Relations since the Peace Settlement (Oxford University Press under the auspices of the Royal Institute of International Affairs 1928) A Journey to China, or Things Which Are Seen (Constable 1931) Editor, British Commonwealth Relations, Proceedings of the First Unofficial Conference at Toronto, 11–21 September 1933, with a foreword by Robert L. Borden (Oxford University Press under the joint auspices of the Royal Institute of International Affairs and the Canadian Institute of International Affairs 1934) A Study of History Vol I: Introduction; The Geneses of Civilizations Vol II: The Geneses of Civilizations Vol III: The Growths of Civilizations (Oxford University Press 1934) Editor, with J. A. K. Thomson, Essays in Honour of Gilbert Murray (George Allen & Unwin 1936) A Study of History Vol IV: The Breakdowns of Civilizations Vol V: The Disintegrations of Civilizations Vol VI: The Disintegrations of Civilizations (Oxford University Press 1939) D. C. Somervell, A Study of History: Abridgement of Vols I-VI, with a preface by Toynbee (Oxford University Press 1946) Civilization on Trial (Oxford University Press 1948) The Prospects of Western Civilization (New York, Columbia University Press 1949). Lectures delivered at Columbia University on themes from a then-unpublished part of A Study of History. Published "by arrangement with Oxford University Press in an edition limited to 400 copies and not to be reissued". Albert Vann Fowler (editor), War and Civilization, Selections from A Study of History, with a preface by Toynbee (New York, Oxford University Press 1950) Introduction and translations, Twelve Men of Action in Greco-Roman History (Boston, Beacon Press 1952). Extracts from Thucydides, Xenophon, Plutarch and Polybius. The World and the West (Oxford University Press 1953). Reith Lectures for 1952. A Study of History Vol VII: Universal States; Universal Churches Vol VIII: Heroic Ages; Contacts between Civilizations in Space Vol IX: Contacts between Civilizations in Time; Law and Freedom in History; The Prospects of the Western Civilization Vol X: The Inspirations of Historians; A Note on Chronology (Oxford University Press 1954) An Historian's Approach to Religion (Oxford University Press 1956). Gifford Lectures, University of Edinburgh, 1952–1953. D. C. Somervell, A Study of History: Abridgement of Vols VII-X, with a preface by Toynbee (Oxford University Press 1957) Christianity among the Religions of the World (New York, Scribner 1957; London, Oxford University Press 1958). Hewett Lectures, delivered in 1956. Democracy in the Atomic Age (Melbourne, Oxford University Press under the auspices of the Australian Institute of International Affairs 1957). Dyason Lectures, delivered in 1956. East to West: A Journey round the World (Oxford University Press 1958) Hellenism: The History of a Civilization (Oxford University Press 1959, in Home University Library) With Edward D. Myers, A Study of History Vol XI: Historical Atlas and Gazetteer (Oxford University Press 1959) D. C. Somervell, A Study of History: Abridgement of Vols I-X in one volume, with a new preface by Toynbee and new tables (Oxford University Press 1960) A Study of History Vol XII: Reconsiderations (Oxford University Press 1961) Between Oxus and Jumna (Oxford University Press 1961) America and the World Revolution (Oxford University Press 1962). Public lectures delivered at the University of Pennsylvania, spring 1961. The Economy of the Western Hemisphere (Oxford University Press 1962). Weatherhead Foundation Lectures delivered at the University of Puerto Rico, February 1962. The Present-Day Experiment in Western Civilization (Oxford University Press 1962). Beatty Memorial Lectures delivered at McGill University, Montreal, 1961. The three sets of lectures published separately in the UK in 1962 appeared in New York in the same year in one volume under the title America and the World Revolution and Other Lectures, Oxford University Press. Universal States (New York, Oxford University Press 1963). Separate publication of part of Vol VII of A Study of History. With Philip Toynbee, Comparing Notes: A Dialogue across a Generation (Weidenfeld & Nicolson 1963). "Conversations between Arnold Toynbee and his son, Philip … as they were recorded on tape." Between Niger and Nile (Oxford University Press 1965) Hannibal's Legacy: The Hannibalic War's Effects on Roman Life Vol I: Rome and Her Neighbours before Hannibal's Entry Vol II: Rome and Her Neighbours after Hannibal's Exit (Oxford University Press 1965) Change and Habit: The Challenge of Our Time (Oxford University Press 1966). Partly based on lectures given at University of Denver in the last quarter of 1964, and at New College of Florida and the University of the South, Sewanee, Tennessee in the first quarter of 1965. Acquaintances (Oxford University Press 1967) Between Maule and Amazon (Oxford University Press 1967) Editor, Cities of Destiny (Thames & Hudson 1967) Editor and principal contributor, Man's Concern with Death (Hodder & Stoughton 1968) Editor, The Crucible of Christianity: Judaism, Hellenism and the Historical Background to the Christian Faith (Thames & Hudson 1969) Experiences (Oxford University Press 1969) Some Problems of Greek History (Oxford University Press 1969) Cities on the Move (Oxford University Press 1970). Sponsored by the Institute of Urban Environment of the School of Architecture, Columbia University. Surviving the Future (Oxford University Press 1971). Rewritten version of a dialogue between Toynbee and Professor Kei Wakaizumi of Kyoto Sangyo University: essays preceded by questions by Wakaizumi. With Jane Caplan, A Study of History, new one-volume abridgement, with new material and revisions and, for the first time, illustrations (Oxford University Press and Thames & Hudson 1972) Constantine Porphyrogenitus and His World (Oxford University Press 1973) Editor, Half the World: The History and Culture of China and Japan (Thames & Hudson 1973) Toynbee on Toynbee: A Conversation between Arnold J. Toynbee and G. R. Urban (New York, Oxford University Press 1974) Mankind and Mother Earth: A Narrative History of the World (Oxford University Press 1976), posthumous Richard L. Gage (editor), The Toynbee-Ikeda Dialogue: Man Himself Must Choose (Oxford University Press 1976), posthumous. The record of a conversation lasting several days. E. W. F. Tomlin (editor), Arnold Toynbee: A Selection from His Works, with an introduction by Tomlin (Oxford University Press 1978), posthumous. Includes advance extracts from The Greeks and Their Heritages. The Greeks and Their Heritages (Oxford University Press 1981), posthumous Christian B. Peper (editor), An Historian's Conscience: The Correspondence of Arnold J. Toynbee and Columba Cary-Elwes, Monk of Ampleforth, with a foreword by Lawrence L. Toynbee (Oxford University Press by arrangement with Beacon Press, Boston 1987), posthumous The Survey of International Affairs was published by Oxford University Press under the auspices of the Royal Institute of International Affairs between 1925 and 1977 and covered the years 1920–1963. Toynbee wrote, with assistants, the Pre-War Series (covering the years 1920–1938) and the War-Time Series (1938–1946), and contributed introductions to the first two volumes of the Post-War Series (1947–1948 and 1949–1950). His actual contributions varied in extent from year to year. A complementary series, Documents on International Affairs, covering the years 1928–1963, was published by Oxford University Press between 1929 and 1973. Toynbee supervised the compilation of the first of the 1939–1946 volumes, and wrote a preface for both that and the 1947–1948 volume. A new presentation was released by a patriotic former CIA and Pentagon advisor… Who believes every American deserves to see the disturbing truth. While it’s still available, [go here now to see Biden’s humiliation.]( Regards, Matt Insley, Publisher, Paradigm Press P.S. This former CIA advisor predicts Biden’s blunder means Americans will face fuel shortages, widespread blackouts, empty grocery shelves, $1000 energy bills, drained retirement accounts… and a nationwide crime wave. [See his full warning here.]( Eric Voegelin (born Erich Hermann Wilhelm Vögelin, German: [ˈføːgəliːn]; 1901–1985) was a German-American political philosopher. He was born in Cologne, and educated in political science at the University of Vienna, where he became an associate professor of political science in the law faculty. In 1938, he and his wife fled from the Nazi forces which had entered Vienna. They emigrated to the United States, where they became citizens in 1944. He spent most of his academic career at Louisiana State University, the University of Munich and the Hoover Institution of Stanford University. Early life[edit] Voegelin was born in Cologne on January 3, 1901. His parents moved to Vienna in 1910, and he eventually studied at the University of Vienna. The advisers on his dissertation were Hans Kelsen and Othmar Spann. After his habilitation there in 1928, he taught political theory and sociology. In Austria, Voegelin began lasting friendships with Alfred Schütz[5] and with F. A. Hayek.[6] Career[edit] As a result of the Anschluss in 1938, Voegelin was fired from his job. Narrowly avoiding arrest by the Gestapo and after a brief stay in Switzerland, he arrived in the United States. He taught at various universities before he joined Louisiana State University's Department of Government in 1942. Voegelin remained in Baton Rouge until 1958, when he accepted an offer by Munich's Ludwig-Maximilians-Universität to fill Max Weber's former chair in political science, which had been unoccupied since Weber's death in 1920. In Munich, he founded the Institut für Politische Wissenschaft. Voegelin returned to the United States in 1969 to join Stanford University's Hoover Institution on War, Revolution, and Peace as Henry Salvatori Fellow. There he continued his work until his death. He was a member of the Philadelphia Society.[7] Although some have found his books obscure, according to his student Ellis Sandoz, he was a "wonderfully lucid lecturer with the gift of explaining with complete intelligibility the most abstruse theories to the comprehension and fascination" of his students.[8] Work[edit] This article is part of a series on Conservatism in the United States show Schools show Principles show History hide Intellectuals Babbitt Boorstin Buchanan Buckley Burnham Codevilla Chambers Dolan Eliot George Goldberg Hazony Hoppe Jaffa Kirk Kirkpatrick Kreeft Kristol (Bill) Kristol (Irving) Laffer Lasch Lodge Lukacs Mansfield Meese Meyer Nisbet Nock Podhoretz Santayana Sowell Strauss Viereck Voegelin Washington Weaver Will show Politicians show Jurists show Commentators show Activists show Works show Parties show Think tanks show Other organizations show Media show Variants and movements show See also Conservatism portal flag United States portal vte In his later life Voegelin worked to account for the endemic political violence of the twentieth century, in an effort variously referred to as a philosophy of politics, history, or consciousness. In Voegelin's Weltanschauung, he "blamed a flawed utopian interpretation of Christianity for spawning totalitarian movements like Nazism and Communism."[9] Voegelin eschewed any ideological labels or categorizations that readers and followers attempted to impose on his work. Voegelin published scores of books, essays, and reviews in his lifetime. An early work was Die politischen Religionen (1938; The Political Religions), on totalitarian ideologies as political religions due to their structural similarities to religion. He wrote the multi-volume (English-language) Order and History, which began publication in 1956 and remained incomplete at the time of his death 29 years later. His 1951 Charles Walgreen lectures, published as The New Science of Politics, is sometimes seen as a prolegomenon to this series, and remains his best known work. He left many manuscripts unpublished, including a history of political ideas, which has since been published in eight volumes. Order and History was originally conceived as a five-volume examination of the history of order occasioned by Voegelin's personal experience of the disorder of his time. The first three volumes, Israel and Revelation, The World of the Polis, and Plato and Aristotle, appeared in rapid succession in 1956 and 1957 and focused on the evocations of order in the ancient Near East and Greece. Voegelin then encountered difficulties which slowed down the publication. This, combined with his university administrative duties and work related to the new institute, meant that seventeen years separated the fourth from the third volume. His new concerns were indicated in the 1966 German collection Anamnesis: Zur Theorie der Geschichte und Politik. The fourth volume, The Ecumenic Age, appeared in 1974. It broke with the chronological pattern of the previous volumes by investigating symbolizations of order ranging in time from the Sumerian King List to Hegel. Work on the final volume, In Search of Order, occupied Voegelin's final days and it was published posthumously in 1987.[original research?] One of Voegelin's main points in his later work is that our experience of transcendence conveys a sense of order. Although transcendence can never be fully defined or described, it may be conveyed in symbols. A particular sense of transcendent order serves as a basis for a particular political order. A philosophy of consciousness can therefore become a philosophy of politics. Insights may become fossilised as dogma. Voegelin is more interested in the ontological issues that arise from these experiences than the epistemological questions of how we know that a vision of order is true or not. For Voegelin, the essence of truth is trust. All philosophy begins with experience of the divine. Since God is experienced as good, one can be confident that reality is knowable. Given the possibility of knowledge, Voegelin holds there are two modes: intentionality and luminosity. Visions of order belong to the latter category. The truth of any vision is confirmed by its orthodoxy, by what Voegelin jokingly calls its lack of originality. Voegelin's work does not fit in any standard classifications, although some of his readers[who?] have found similarities in it to contemporaneous works by, for example, Ernst Cassirer, Martin Heidegger, and Hans-Georg Gadamer. Voegelin often invents terms or uses old ones in new ways. However, there are patterns in his work with which the reader can quickly become familiar. According to Ellis Sandoz, Voegelin may well be America's leading philosopher, and is rightly compared with the premier minds of our century and, perhaps, of the millennia.[8] Thomas Altizer has said that Order and History "may someday be perceived as the most important work of Old Testament scholarship ever written in the United States," adding that it is noteworthy that it was written by a political scientist and philosopher.[10] Among indications of growing engagement with Voegelin's work are the 305 page international bibliography published in 2000 by Munich's Wilhelm Fink Verlag; the presence of dedicated research centers at universities in the United States, Germany, Italy, and the United Kingdom; the appearance of recent translations in languages ranging from Portuguese to Japanese; and the publishing of a 34 volume collection of his primary works by the University of Missouri Press and various primary and secondary works offered by the Eric-Voegelin-Archiv of Ludwig-Maximilians-Universität. 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