Leaving Ilmenau cycle through floodplain forest along the banks of the Ilm River. Along the route are Griesheim and Stadtilm. Enjoy a cool draft beer in the brewery museum in Singen. Past the Mustard & Arts Mill in Kleinhettstedt you reach Kranichfeld and its two castles.
Ilm Valley Cycling Route: The most popular cycling route in Thuringia and a 4 star quality trail.
Nature, history and culture:
See the varying landscape of Thuringia on a cycling tour of more than 123 km length. Start at the source of the Ilm River and follow it to its flowing into the Saale River.
Explore castles, palaces, manor houses, World Heritage Sites and enjoy the savoury Thuringian cuisine at your leisure.
The Ilm Valley Cycling Route was the first to be recognised with 4 stars for being a quality cycling trail by the ADFC (German Cyclist’s Association). Cyclists enjoy a picturesque landscape and also a high standard in terms of sign posting, safety and service.
Kleinhettstedt Mustard & Arts Mill
This historic building complex, including a half timbered house from the 16th century, is located directly on the Ilm. You can taste and buy high quality mustards from on site production.
Nearby Barchfeld there is a picnic area with a roofed table and a barbeque hut right next to the cycling route.
The Romanesque stone arch bridge and paved ford south of this village were part of the ancient trade route along the Ilm valley.
Großhettstedt was the center of a ducal and later royal estate named after Hedan, the ruling Frankish Duke of Thuringia. The evangelization of Thuringia by Boniface began during the reign of Heden, who ruled from Würzburg and built a Palatinate Church at Fulda. On his death in 719, the duchy reverted to the Merovingian kings.
This estate included Kleinhettstedt and Barchfeld, first recorded during the 9th century by the Imperial Abbey of Fulda. Barchfeld means pig pasture from barg, a castrated boar. Domesticated male pigs, called boars, were castrated to reduce aggression and improve meat quality.
A crouching crane was the old seal of Barchfeld, which before 1919 was part of the Duchy of Sachsen-Meiningen.
Arms of the Kranichfeld from 1650 based on the oldest known seal of a crane under a hand with a palm branch.
Hedan (oder Heden) II. (auch Hetan, Haetan oder Ętan urkundlich benannt; † zwischen 717 bis 719) war am Anfang des 8. Jahrhunderts Herzog des erneuerten thüringischen Stammesherzogtums bis zu seinem Tod um 719. Er war ein Sohn von Herzog Gosbert, unter dem der Heilige Kilian starb.
Hedan war Franke und hatte seinen Sitz in Würzburg. Er herrschte frühestens ab 689, offenbar anfangs nur im Mainfränkischen, verdrängte er später die Dynastie Radulfs, um das Würzburger Herzogtum mit dem altthüringischen zu vereinigen. Um 700 erbaute er eine Herzogspfalz mit Kirche in Fulda.[2]
Von Bedeutung ist Hedan vor allem, da unter seiner Herrschaft die Missionierung der Thüringer durch Bonifatius begann, der auch 742 das Bistum Erfurt gründete.
The last Prior of the Abbey at Stadtilm, Volckmar Frobenius became the first Lutheran pastor at Großhettstedt. He married Christin, a god daughter of Martin Luther. Two of their sons became Lutheran pastors and adopted Froebel as the written form of the family name.
Paul-Henri Thiry, Baron d’Holbach was a philosopher, translator, and prominent social figure of the French Enlightenment.
Holbach made significant contributions to the European Enlightenment in science and religion. He translated German works on chemistry and geology into French, summarizing many of the German advances in these areas in his entries in Diderot’s Encyclopedia. Holbach also translated important English works on religion and political philosophy into French.
Holbach remains best known for his role in Parisian society. The close circle of intellectuals that Holbach hosted and, in various ways, sponsored produced the Encyclopedia and a number of revisionary religious, ethical, and political works. Holbach’s broader visiting guest list included many of the most prominent intellectual and political figures in Europe. His salon, then, was at once a shelter for radical thought and a hub of mainstream culture.
French nobles, as well as ambassadors from countries across Europe: Denmark, England, Naples, Saxe-Gotha, Saxe-Coburg-Gotha, Wurtemburg, and Sweden attended his dinners. So did prominent intellectuals of all kinds, including, at different times and with different degrees of enthusiasm, the philosopher and novelist Jean-Jacques Rousseau, the mathematician Jean Le Rond d’Alembert, the historian Edward Gibbon, the writer Horace Walpole, the chemist Joseph Priestley, the social critic Cesare Beccaria, the philosopher Nicolas-Antoine Boulanger, the statesman and scientist Benjamin Franklin, the actor David Garrick, the philosopher Claude-Adrien Helvétius, the philosopher David Hume, the economist Adam Smith, and the novelist Laurence Sterne.
Holbach was born in 1723 in Edesheim. He was raised in Paris, principally by his uncle, Franciscus Adam d’Holbach, and attended the University of Leiden from 1744 to 1748 or 1749. Holbach particularly enjoyed the parties there. It is likely that, at least at first, the dinners Holbach gave in Paris were modelled on the parties he attended at Leiden. In 1749, Holbach married his second cousin, Basile-Geneviève d’Aine. About 1753 or 1754 both his uncle, Franciscus, and his father in law died, leaving Holbach a considerable fortune.
Holbach used his great wealth to throw the dinner parties for which he is famous. He owned a house in Paris in rue Royale, Butte Saint-Roch, which, generally, had a guest list restricted to serious intellectuals, and a chateau at Grandval.
Holbach was known in France as le premier maître d’hôtel de la philosophie. Many in Paris coveted invitations to rue Royale, and Holbach’s house was the first stop for many prominent international visitors.
“I look forward to an exciting, eventful year 2016 with highlights of many, many, many opportunities for beautiful, valuable encounters and plenty of opportunities to celebrate.”
The oldest Franconian wine city is first recorded in 18 April 716, when the fortress of Hamulo Castellum was documented as a ducal possession above a ford of strategic importance on the Franconian Saale. Martinskirche was the responsibility of the Bishop of Wurzburg. Charlemagne gave vineyards at Hammelburg to the Abbey of Fulda in 777. Bishops of Fulda ruled the town until municipal rights were granted in 1303, when Marienkirche was built near the cattle market.
Hammelburg changed very early to the Lutheran teachings. Only by menace did 120 Lutheran families leave their hometown in 1604.
Hammelburg surrounded by walls with three gate towers and eleven military towers.
Ich freue mich auf ein spannendes, ereignisreiches Jahr 2016 mit vielen, vielen Höhepunkten, zahlreichen Gelegenheiten für schöne, wertvolle Begegnungen und jede Menge Möglichkeiten, mitzufeiern.
Celebrate the jubilee festival for “1300 years Hammelburg” with events, concerts, exhibitions and other creative activities.
Portrait of Johannes Arnold Barop, 1846-1848 by August Lieber
Barop married Emilie Dorothea Froebel, daughter of Johann Christian Ludwig Froebel on 11 Jul 1831 at Keilhau. Emilie Dorothea Froebel was born on 11 Jul 1804 at Osterode and died on 18 Aug 1860 at Keilhau
Designed by Louis Jahn (born in Oberweissbach, Thuringia, Germany in 1839)
This impressive vase was made for display at the 1862 International Exhibition in London. Minton made their largest and most impressive pieces for international fairs, to demonstrate their technical capabilities, the skill of their painters and the quality of their design. In 1863 the Museum paid an enormous sum for this vase at the time.
Ludwig (Louis) Hartmann Adalbert Jahn (1839-1911) was born in Oberweissbach and moved to Vienna before then joined Minton some time before the 1862 exhibition, where his work, including this vase, was shown for the first time. He painted to a high degree of finish, in a manner very close to the original easel painting he copied.
He left Minton to become art director at Brownfield’s in 1872, and returned to succeed Léon Arnoux as art director at Minton’s in 1893. In 1903 he became curator of Hanley Museum, where he remained until his death in 1911.
An American born philosopher who lives in Berlin, Neiman wants you to think for yourself.
The “infantile age” she has in mind goes back to the 18th century, and its most important figures are Jean-Jacques Rousseau and Immanuel Kant. “Coming of age is an Enlightenment problem,” she writes, “and nothing shows so clearly that we are the Enlightenment’s heirs” than that we understand it as a topic for argument and analysis, as opposed to something that happens to everyone in more or less the same way. Before Kant and Rousseau, Neiman suggests, Western philosophy had little to say about the life cycle of individuals. As traditional religious and political modes of authority weakened, “the right form of human development became a philosophical problem, incorporating both psychological and political questions and giving them a normative thrust.”
How are we supposed to become free, happy and decent people?
Rousseau’s “Emile” supplies Neiman with some plausible answers, and also with some cautionary lessons. A wonderfully problematic book — among other things a work of Utopian political thought, a manual for child-rearing, a foundational text of Romanticism and a sentimental novel — it serves here as a repository of ideas about the moral progress from infancy to adulthood. And also, more important, as a precursor and foil for Kant’s more systematic inquiries into human development.
The Geneva born Rousseau traveled across Europe on foot, fathering and abandoning at least five children. Kant rarely left his native Königsberg and never married. Between them, they mapped out what Neiman takes to be the essential predicament of maturity, namely the endless navigation of the gulf between the world as we encounter it and the way we believe it should be.
In infancy, we have no choice but to accept the world as it is.
In adolescence, we rebel against the discrepancy between the “is” and the “ought.”
Adulthood, for Kant and for Neiman, “requires facing squarely the fact that you will never get the world you want, while refusing to talk yourself out of wanting it.” It is a state of neither easy cynicism nor naïve idealism, but of engaged reasonableness.
Empathy isn’t just taking another perspective. Con men can do that. In order to be empathic, children need to know how to value, respect and understand another person’s points of view, even when they don’t agree.
A classroom full of empathic children runs more smoothly than one filled with even the happiest group of self serving children.
Family life is more harmonious when siblings are able feel for each other and put the needs of others ahead of individual happiness.
If a classroom or a family full of caring children makes for a more peaceful and cooperative learning environment, just imagine what we could accomplish in a world populated by such children.
Empathy is a combination of both compassion and of seeing from another person’s perspective. It is the key to preventing bullying and other forms of cruelty.
1. Empathize with your child and model how to feel compassion for others.
A child develops these qualities by watching us and experiencing our empathy for them. When we show that we truly know our children by understanding and reacting to their emotional needs, exhibiting interest and involvement in their lives, and respecting their personalities, they feel valued. Children who feel valued are more likely to value others and demonstrate respect for their needs. When we treat other people like they matter, our child notices, and is more likely to emulate our acts of caring and compassion.
2. Make caring for others a priority and set high ethical expectations.
A child needs to know that we are not simply paying lip service to empathy, that we show caring and compassion in our everyday lives. Rather than say, “The most important thing is that you are happy,” try: “The most important thing is that you’re kind and that you are happy.” Prioritize caring when you talk about others, and help your child understand that the world does not revolve around them or their needs.
3. Provide opportunities for a child to practice.
Empathy, like other emotional skills, requires repitition to become second nature. Hold family meetings and involve each child by challenging them to listen to and respect others’ perspectives. Ask children about conflicts at school and help them reflect on their classmates’ experiences. If another child is unpopular or having social problems, talk about how that child may be feeling about the situation, and ask your child how he or she may be able help.
4. Expand your child’s circle of concern.
It’s not hard for a child to empathize with their immediate family and close friends, but it can be a real challenge to understand and feel for people outside of that circle. You can help your child expand their circle by “zooming in and zooming out”; listening carefully to a particular person and then pulling back to take in multiple perspectives. Encourage your child to talk about and speculate on the feelings of people who are particularly vulnerable or in need. Talk about how those people could be helped and comforted.
5. Help a child develop self control and manage feelings effectively.
Even when a child feels empathy for others, societal pressures and prejudices can block their ability to express their concern. Angry over a perceived slight can be a real challenge for a child to engage their sense of empathy. Encourage children to name those stereotypes and prejudices, and to talk about their anger, envy, shame and other negative emotions. Model conflict resolution and anger management in your own actions, and let your child see you work through challenging feelings in your own life.
The old view that we are essentially self interested creatures is being nudged firmly to one side by evidence that we are wired for empathy, social cooperation, and mutual aid. Over the last decade, neuroscientists have identified an “empathy circuit” in our brain.
Come and learn how paying attention to the Task, using your Authority and understanding your Organisation can help you skip joyfully to work.
The Art of Role: TAO of Tavistock
Being authentic in role is an art. It requires an understanding of your gifts, your blind spots and the capacity to mobilise new strategies in changing contexts.
Group Relations methodology has been incorporated into the programmes of the world’s leading Business Schools. This is an invitation to come to the Mothership and truly learn from your experience.
‘A child’s play is his work’ said Friedrich Froebel. A firm believer in guided play as the most important learning tool for young children, Froebel was the inventor of the Kindergarten and the founder of the first teacher training college for women.
A Child’s Work: Freedom and Guidance in Froebel’s Educational Theory and Practice considers the work and ideas of Friedrich Froebel in the light of the continuing debate over methods of primary education and the role of teacher in the classroom. To Froebel, play provided the means for a child’s intellectual, social, emotional and physical development. Froebel believed that the education of a child began at birth, and that parents and teachers played a crucial role in helping children in this activity. “Play is a mirror of life”, he wrote, leading to self discipline and respect for law and order.
the philosopher Susan Neiman takes on the predicament of maturity, that dates back to the 18th century.
considers the work and ideas of Friedrich Froebel in the light of the continuing debate over methods of primary education and the role of teacher in the classroom. To Froebel, play provided the means for a child’s intellectual, social, emotional and physical development. Froebel believed that the education of a child began at birth, and that parents and teachers played a crucial role in helping children in this activity. “Play is a mirror of life”, he wrote, leading to self discipline and respect for law and order.