Wilhelm Stekel Theory of neurosis What was Stekel's theory of neurosis? In anxiety the libido is transformed into organic and somatic symptoms; in doubt, the libido is transformed into intellectual symptoms. How did this differ from Freud's theory of neurosis? the works of Wilhelm Stekel and others...since taught me to form a truer estimate of the extent and importance of symbolism in dreams".
What were some of Wilhelm's other ideas?
Besides Stekel's theory of neurosis, what were some of Wilhelm's other ideas?
Stekel made significant contributions to symbolism in dreams, "as successive editions of The Interpretation of Dreams attest, with their explicit acknowledgement of Freud's debt to Stekel": "the works of Wilhelm Stekel and others...since taught me to form a truer estimate of the extent and importance of symbolism in dreams".  Considering obsessional doubts, Stekel said,  In anxiety the libido is transformed into organic and somatic symptoms; in doubt, the libido is transformed into intellectual symptoms. The more intellectual someone is, the greater will be the doubt component of the transformed forces. Doubt becomes pleasure sublimated as intellectual achievement.  Stekel wrote one of a set of three early "Psychoanalytic studies of psychical impotence" referred to approvingly by Freud: "Freud had written a preface to Stekel's book". Related to this may be Stekel's "elaboration of the idea that everyone, and in particular neurotics, has a peculiar form of sexual gratification which is alone adequate".  Freud credited Stekel as a potential forerunner when pondering the possibility that (for obsessional neurotics) "in the order of development hate is the precursor of love. This is perhaps the meaning of an assertion by Stekel (1911 [Die Sprache des Traumes], 536), which at the time I found incomprehensible, to the effect that hate and not love is the primary emotional relation between men". The same work is credited by Otto Fenichel as establishing 'the symbolic significance of right and left...right meaning correct and left meaning wrong '. Less flatteringly, Fenichel also associated it with "a comparatively large school of pseudo analysis which held that the patient should be 'bombarded' with 'deep interpretations,'" a backhanded tribute to the extent of Stekel's early following in the wake of his break with Freud. CANNOTANSWER
The more intellectual someone is, the greater will be the doubt component of the transformed forces. Doubt becomes pleasure sublimated as intellectual achievement.
Wilhelm Stekel (; 18 March 1868 – 25 June 1940) was an Austrian physician and psychologist, who became one of Sigmund Freud's earliest followers, and was once described as "Freud's most distinguished pupil". According to Ernest Jones, "Stekel may be accorded the honour, together with Freud, of having founded the first psycho-analytic society.". However, a phrase used by Freud in a letter to Stekel, "the Psychological Society founded by you," suggests that the initiative was entirely Stekel's. Jones also wrote of Stekel that he was "a naturally gifted psychologist with an unusual flair for detecting repressed material." Freud and Stekel later had a falling-out, with Freud announcing in November 1912 that "Stekel is going his own way". Stekel's works are translated and published in many languages.

Early life 
Stekel was born in 1868 in Boiany (Yiddish Boyan), Bukovina, then an eastern province of the Austro-Hungarian empire, but now divided between Ukraine in the north and Romania in the south. His parents, who were of mixed Ashkenazi and Sephardic background, were relatively poor, a fact which restricted his life choices. However, the fact that he later used "Boyan" as one of his noms de plume seems to corroborate his own account of a happy childhood. 

After an abortive apprenticeship to a shoemaker, he completed his education, matriculating in 1887. He then enlisted as a "one-year-volunteer" with the 9th Company, Prince Eugen's Imperial Infantry Regiment No 41 in Czernowitz [today's Chernivtsi, Ukraine]. Under this scheme he was not obliged to do his military service until 1890, after completing the first part of his medical studies. He was therefore free to enrol at the University of Vienna in 1887, and studied under the eminent sexologist Richard von Krafft-Ebing, Theodor Meynert,  Emil Zuckerkandl, (whose son would later marry Stekel's daughter, Gertrude), Ernst Wilhelm von Brücke, Hermann Notnagel, and Max Kassowitz. 

From 1886 to 1896 Freud was head of the neurological department at the "1st Public Institute for Sick Children" (otherwise known as the Kassowitz Institute) of which Kassowitz had been the director since 1882. As Stekel worked at this institute during the summer semester of 1891, it seems probable that he knew about Freud then, and possibly was also introduced to him by one of the founder members of the Wednesday Psychological Society, Max Kahane, who also worked there. 

In 1890 Stekel completed the first six months of required military training, which he described as "the most disagreeable period of my life." No doubt in part because of this experience, in 1891 Stekel attended the International Pacifist Convention in Bern, funded by the well-known peace activist Berta von Suttner, and founded a University Pacifists Club supported not only by von Suttner, but also by Krafft-Ebing. 

Nevertheless, he was in such financial straits that at the instigation of his family he applied for a military scholarship. This bound him to another six years of service in the army, and also prohibited him from marrying until his release in 1897. He managed, however, by intentionally failing an examination and using a loophole in the regulations, to gain his release in 1894. 

Thereafter Stekel opened a successful doctor's practice, while as a sideline, following the example of his elder brother, the journalist Moritz Stekel, wrote articles and pamphlets covering issues around health and disease. In 1895 Stekel wrote an article, "Coitus in Childhood" which Freud cited in an article on "The Aetiology of Hysteria" in 1896. The same year Stekel cited Freud in an article on migraine, which, however, did not appear until 1897.

Career 

Stekel wrote a book called Auto-erotism: A Psychiatric Study of Onanism and Neurosis, first published in English in 1950. He is also credited with coining the term paraphilia to replace perversion. He analysed, among others, the psychoanalysts Otto Gross and A. S. Neill, as well as Freud's first biographer, Fritz Wittels. In his 1924 Freud biography, Wittels expressed his admiration for Stekel, to whose school he at that time adhered. This annoyed Freud who wrote in the margin of the copy of the book Wittels sent him 'Zu viel Stekel,' (Too much Stekel). Much later, Wittels, who by then had returned to the Freudian fold, still praised Stekel's "strange ease in understanding" but commented, "The trouble with Stekel's analysis was that it almost invariably reached an impasse when the so-called negative transference grew stronger". Stekel's autobiography was published posthumously in English in 1950.

Contributions to psychoanalytic theory

Theory of neurosis
Stekel made significant contributions to symbolism in dreams, "as successive editions of The Interpretation of Dreams attest, with their explicit acknowledgement of Freud's debt to Stekel": "the works of Wilhelm Stekel and others...since taught me to form a truer estimate of the extent and importance of symbolism in dreams".

Considering obsessional doubts, Stekel said,In anxiety the libido is transformed into organic and somatic symptoms; in doubt, the libido is transformed into intellectual symptoms. The more intellectual someone is, the greater will be the doubt component of the transformed forces. Doubt becomes pleasure sublimated as intellectual achievement.

Stekel wrote one of a set of three early "Psychoanalytic studies of psychical impotence" referred to approvingly by Freud: "Freud had written a preface to Stekel's book". Related to this may be Stekel's "elaboration of the idea that everyone, and in particular neurotics, has a peculiar form of sexual gratification which is alone adequate".

Freud credited Stekel as a potential forerunner when pondering the possibility that (for obsessional neurotics) "in the order of development hate is the precursor of love.  This is perhaps the meaning of an assertion by Stekel (1911 [Die Sprache des Traumes], 536), which at the time I found incomprehensible, to the effect that hate and not love is the primary emotional relation between men". The same work is credited by Otto Fenichel as establishing 'the symbolic significance of right and left...right meaning correct and left meaning wrong '.<ref>Otto Fenichel, 'The Psychoanalytic Theory of Neurosis (London 1946) p. 224</ref> Less flatteringly, Fenichel also associated it with "a comparatively large school of pseudo analysis which held that the patient should be 'bombarded' with 'deep interpretations,'" a backhanded tribute to the extent of Stekel's early following in the wake of his break with Freud.

Contributions to the theory of fetishism and of perversion
Stekel contrasted what he called "normal fetishes" from extreme interests: "They become pathological only when they have pushed the whole love object into the background and themselves appropriate the function of a love object, e.g., when a lover satisfies himself with the possession of a woman's shoe and considers the woman herself as secondary or even disturbing and superfluous (p. 3).
Stekel also deals differently than Freud with the problem of perversion. A lot of perversions are defense mechanisms (Schutzbauten) of the moral “self”; they represent hidden forms of asceticism. To Freud, the primal sexual venting meant health, while neuroses were created because of repressing sexual drives. Stekel, on the other hand, points out the significance of the repressed religious “self” in neuroses and indicates that apart from the repressed sexuality type, there is also a repressed morality type. This type is created in the conditions of sexual licentiousness while being opposed to doing it at the same time.
In the latter instance, 'Stekel holds that fetichism is the patient's unconscious religion'. "Normal" fetishes for Stekel contributed more broadly to choice of lifestyle: thus "choice of vocation was actually an attempt to solve mental conflicts through the displacement of them", so that doctors for Stekel were "voyeurs who have transferred their original sexual current into the art of diagnosis".

Complaining of Freud's tendency to indiscretion, Ernest Jones wrote that he had told him "the nature of Stekel's sexual perversion, which he should not have and which I have never repeated to anyone". Stekel's "elaboration of the idea that everyone, and in particular every neurotic, has a peculiar form of sexual gratification which is alone adequate" may thus have been grounded in personal experience.

On sado-masochism, "Stekel has described the essence of the sadomasochistic act to be humiliation".

Freud's critique of Stekel's theory of the origin of phobias
In The Ego and the Id, Freud wrote of the "high-sounding phrase, 'every fear is ultimately the fear of death'" — associated with Stekel (1908) — that it "has hardly any meaning, and at any rate cannot be justified", evidence perhaps (as with psychic impotence and love/hate) of his continuing engagement with the thought of his former associate.

On technique
Stekel "was also an innovator in technique...devis[ing] a form of short-term therapy called active analysis which has much in common with some modern form of counselling and therapy".

On aesthetics
Stekel maintained that "in every child there slumbered a creative artist". In connection with the psychoanalytic examination of the roots of art, however, he emphasised that "...the Freudian interpretation, no matter how far it be carried, never offers even the rudest criterion of 'artistic' excellence...we are investigating only the impulse which drives people to create". Analyzing the dreams of artists and non-artists alike, Stekel pointed out that "at the level of symbol production the poet does not differ from the most prosaic soul...Is it not remarkable that the great poet Goethe and the unknown little woman...should have constructed such similar dreams?".

Personal life
Stekel committed suicide in London by taking an overdose of Aspirin "to end the pain of his prostate and the diabetic gangrene". He was cremated at Golders Green Crematorium on 29 June 1940. His ashes lie in section 3-V of the Garden of Remembrance but there is no memorial.

He was married twice and left two children. Stekel's autobiography was published posthumously, edited by his former personal assistant Emil Gutheil and his wife Hilda Binder Stekel. She died in 1969.

A biographical account appeared in The Self-Marginalization of Wilhem Stekel (2007) by Jaap Bos and Leendert Groenendijk, which also includes his correspondence with Sigmund Freud. See also L. Mecacci, Freudian Slips: The Casualties of Psychoanalysis from the Wolf Man to Marilyn Monroe, Vagabond Voices 2009, pp. 101

In popular culture
 He is referenced in the episodes 22 and 26 of Ghost in the Shell: Stand Alone Complex.
 A quote attributed to Stekel ("The mark of the immature man is that he wants to die nobly for a cause.  The mark of the mature man is that he wants to live humbly for one.") is referenced in The Catcher in the Rye by J.D. Salinger. Cited by a character in the novel as a statement of Stekel's, it has sometimes been attributed to Salinger and may indeed be his paraphrase of a statement by the German writer Otto Ludwig (1813-1865), which Stekel himself has quoted in his writings: "Das Höchste, wozu er sich erheben konnte, war, für etwas rühmlich zu sterben; jetzt erhebt er sich zu dem Größern, für etwas ruhmlos zu leben." Cf. q:Wilhelm Stekel#Misattributed.

Selected publications
Stekel W. (1911). Die Sprache des Traumes: Eine Darstellung der Symbolik und Deutung des Traumes in ihren BezeihungenStekel W. (1911). Sexual Root of Kleptomania. J. Am. Inst. Crim. L. & CriminologyStekel W. (1917).  Nietzsche und Wagner, eine sexualpsychologische Studie zur Psychogenese des Freundschaftsgefühles und des FreundschaftsverratesStekel W. (1921). The beloved ego, foundations of the new study of the psyche
Stekel W. (1921) The depths of the soul; psycho-analytical studies
Stekel W. (1922). Compulsion and Doubt (Zwang und Zweifel) Liveright
Stekel W. (1922). Disguises of love ; psycho-analytical sketches
Stekel W. (1922). The Homosexual Neuroses
Stekel W. (1922). Bi-sexual love; the homosexual neurosis (2003 reprint: Bisexual Love. Fredonia)
Stekel W. (1922). Sex and dreams; the language of dreams
Stekel W. (1926). Frigidity in women Vol. II. Grove Press
Stekel W., Boltz O.H. (1927). Impotence in the Male: The Psychic Disorders of Sexual Function in the Male. Boni and Liveright
Stekel W., Van Teslaar J.S. (1929).  Peculiarities of Behavior: Wandering Mania, Dipsomania, Cleptomania, Pyromania and Allied Impulsive Disorders. H. Liveright
Stekel W. (1929).  Sadism and Masochism: The Psychology of Hatred and Cruelty. Liveright
Stekel W. (1943). The Interpretation of Dreams: New Developments and Technique. Liveright
Stekel W., Gutheil E. (1950). The Autobiography of Wilhelm Stekel. Liveright
Stekel W., Boltz O.H. (1950). Technique of Analytical Psychotherapy. Live right
Stekel W. (1952). Disorders of the Instincts and the Emotions -- The Parapathaic Disorders, Vol. 1 and Sexual Aberrations -- The Phenomena of Fetishism in Relation to Sex, Volume 2. (Two volumes in one.) Liveright
Stekel W., Boltz O.H. (1999 reprint). Conditions of Nervous Anxiety and Their TreatmentStekel W. (1952). Patterns of Psychosexual Infantilism Grove Press Books and Evergreen Books
Stekel W. (1961). Auto-erotism: a psychiatric study of masturbation and neurosis''. Grove Press

References

Further reading

External links

 Wilhelm Stekel's article "Poetry and Neurosis. Psychology of the Artist", Heksis 2/2010
 Kazimierz Dąbrowski "Remarks on Wilhelm Stekel's Active Psychoanalysis", Heksis 2/2010
 

1868 births
1940 deaths
1940 suicides
People from Novoselytsia Raion
Austrian Jews
Austrian psychologists
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History of psychiatry
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Jewish psychoanalysts
Austrian emigrants to the United Kingdom
Drug-related suicides in England
Geistesgeschichte (from German Geist, "spirit" or "mind" [here connoting the metaphysical realm, in contradistinction to the material], and Geschichte, "history") is a concept in the history of ideas denoting the branch of study concerned with the undercurrents of cultural manifestations, within the history of a people, that are peculiar to a specific timeframe.

The term is a largely untranslatable term, sometimes translated as "intellectual history" or "history of ideas", and sometimes used synonymously with Problemgeschichte.  The branch of study it denotes is often seen as having been inspired by the type of work done by Wilhelm Dilthey and his followers.

See also
 Wilhelm Dilthey
 Max Dvořák
 Erich Heller

References

Historiography
German words and phrases
Wilhelm Dilthey A Burschenschaft (; sometimes abbreviated  in the German Burschenschaft jargon; plural: ) is one of the traditional  (student associations) of Germany, Austria, and Chile (the latter due to German cultural influence).
Burschenschaften were founded in the 19th century as associations of university students inspired by liberal and nationalistic ideas.
They were significantly involved in the March Revolution and the unification of Germany.
After the formation of the German Empire in 1871, they faced a crisis, as their main political objective had been realized. So-called  were established, but these were dissolved by the National Socialist regime in 1935/6. In West Germany, the  were re-established in the 1950s, but they faced a renewed crisis in the 1960s and 1970s, as the mainstream political outlook of the German student movement of that period swerved to the radical left. Roughly 160  exist today in Germany, Austria and Chile.

History

Origins

The very first one, called  ("original "), was founded on June 12, 1815, at Jena as an association drawn from all German university  students inspired by liberal and patriotic ideas. Like the Landsmannschaften or the Corps, a student association based on particular German region, the Burschenschaft members also engaged in duelling. However, its main purpose was to break down society lines and to destroy rivalry in the student body, to improve student life and increase patriotism. It was intended to draw its members from a broader population base than the Corps. Indeed, the group was known for its middle-class membership while the Corps' was mainly aristocratic. At first, a significant component of its membership were students who had taken part in the German wars of liberation against the Napoleonic occupation of Germany.

Its motto was “honor, freedom, fatherland” (), and the original colors were red-black-red (what would become the national colours of Germany) with a golden oak leaves cluster, which might be based on the uniform of the Lützow Free Corps, being a corps of volunteer soldiers during the wars of liberation.

19th century
The  were student associations that engaged in numerous social activities. However, their most important goal was to foster loyalty to the concept of a united German national state as well as strong engagement for freedom, rights, and democracy. Quite often  decided to stress extreme nationalist or sometimes also liberal ideas, leading in time to the exclusion of Jews, who were considered to be un-German. Nevertheless, all  were banned as revolutionary by Klemens Wenzel von Metternich of Austria when he issued the reactionary Carlsbad Decrees in 1819.

Many  took part in the  in 1832  and the democratic Revolution in 1848/49. After this revolution had been suppressed, plenty of leading , such as Friedrich Hecker and Carl Schurz, went abroad. After the foundation of the German Empire in 1871, the  movement faced a severe crisis, as one major goal had been achieved to some extent: German unification. In the 1880s, a renaissance movement, the , led by the ideas of Küster, arose and many new  were founded. It was also during this time until the 1890s when many members turned increasingly towards anti-Semitic outlook believing it provided an approach to achieving the fraternity's fundamental goal. Such members viewed the Jews as a problem that hampered the unification of Germany and the achievement of new values the organization advanced. There were members who resigned to protest a resolution adopted at an Eisenach meeting declaring that Burschenschaft "have no Jewish members and do not plan to have any in the future."

Interbellum and Nazi Germany
In 1935/36, most  north of the Austrian Alps were dissolved by the Nazi government or transformed and fused with other  into so-called  (comradeships). Some Nazis (e.g. Ernst Kaltenbrunner) and Nazi opponents (Karl Sack, Hermann Kaiser) were members of . Theodor Herzl, an Austrian Jewish journalist who founded modern political Zionism, was also a member of a .
However, he resigned two years after he joined because of the fraternity's antisemitism.

Postwar
While in communist East Germany  were prohibited as representatives of a bourgeois attitude to be extinguished, in West Germany most  were refounded in the 1950s. Some of them had to be transferred into other cities, since Germany had lost great parts of its territories after the Second World War, and many  from East Germany also tried to find a new home. The allied victors had forbidden refounding  originally, but this could not be upheld in a liberal surrounding. In the 1970s and 1980s, the , as many other student fraternities, underwent a crisis: a lack of new members and strong attacks by the leftist student community. In the 1990s many  that had left Eastern Germany in the 1940s and 1950s returned to their traditional home universities in the East.

Today
Roughly 160  still exist today and many are organized in different organizations ranging from progressive to nationalistic. Among the latter is the Deutsche Burschenschaft organization (), which represents about a third of the . Others are organized in the , the  () or the . While the  still insists upon Fichte's idea of a German nation based on language, thought and culture, the  favors defining Germany as the political Germany established by the German Basic Law (constitution) in 1949 and altered by the 1990 unification. Many  are not organized at all since they do not see an organization that represents their values sufficiently.

Because of the German emigration into Chile in the late 19th century, there are also some  in Chile, organized in the , in contact with the German and Austrian organizations.
Most  are , i.e. their members must sustain a number of . Academic fencing is still an important part of their self-understanding as well as political education.

Many , often found in certain "umbrella" organisations (such as the ), are associated with right-wing or far-right ideas, in particular with the wish for a German state encompassing Austria.
In 2013 one Bonn fraternity proposed that only students of German origin should be eligible to join a . Reportedly half of member clubs threatened to leave in a row over proposed ID cards and a decision to label an opponent of Adolf Hitler a "traitor".
Many of the  that left the Deutsche Burschenschaft following this were later involved in the founding of a new organization, the

Notable  members

 Otto Abel (1824–1854)
 Erich Adickes (1866–1928)
 Victor Adler (1852–1918)
 Heinrich Ahrens (1808–1874)
 Wilhelm Altmann (1862–1951)
 Otto Antonius (1885–1945)
 Rudolf Arndt (1835–1900)
 Ludwig Arndts von Arnesberg (1803–1878)
 Jürgen Aschoff (1913–1998)
 Ludwig Aschoff (1866–1942)
Friedrich Wilhelm Nietzsche (1844-1900)
 Berthold Auerbach (1812–1882)
 Hans von und zu Aufseß (1801–1872)
 Hermann Bahr (1863–1934)
 Franz Bäke (1898–1978)
 Erwin Bälz (1849–1913)
 Ludwig Bamberger (1823–1899)
 Dietrich Barfurth (1849–1927)
 Hermann Baumgarten (1825–1893)
 Karl Theodor Bayrhoffer (1812–1888)
 Ludwig Bechstein (1801–1860)
 Karl Isidor Beck (1817–1879)
 Hermann Heinrich Becker (1820–1885)
 Wilhelm Beiglböck (1905–1963)
 Hans Berger (1873–1941)
 Robert Bernardis (1908–1944)
 Georg Beseler (1809–1888)
 Max Bezzel (1824–1871)
 Adalbert Bezzenberger (1851–1922)
 Karl Biedermann (1812–1901)
 Helmut Bischoff (1908–1993)
 Karl Blind (1826–1907)
 Kurt Blome (1894–1969)
 Hans Blum (1841–1910)
 Robert Blum (1807–1848)
 Hans-Friedrich Blunck (1888–1961)
 Franz Boas (1858–1942)
 Otto Böckel (1859–1923)
 Ehrenfried-Oskar Boege (1889–1965)
 Ernst Wilhelm Bohle (1903–1960)
 Herbert Böhme (1907–1971)
 Carl Bosch (1874–1940)
 Erich Brandenburg (1868–1946)
 Rudolf Breitscheid (1874–1944)
 Heinrich Karl Brugsch (1827–1894)
 Alfred Buntru (1887–1974)
 Franz Josef Ritter von Buß (1803–1878)
 Paul Carell (1911–1997)
 Friedrich Wilhelm Carové (1789–1852)
 Moritz Carrière (1817–1895)
 Hans Gerhard Creutzfeldt (1885–1964)
 Johann Nepomuk Czermak (1828–1873)
 Adalbert Czerny (1863–1941)
 Kurt Daluege (1897–1946)
 Georg Friedrich Daumer (1800–1875)
 Eduard David (1863–1930)
 Kurt H. Debus (1908–1983)
 Richard Dedekind (1831–1916)
 Richard Dehmel (1863–1920)
 Franz Josef Delonge (1927–1988)
 Heinrich Dernburg (1829–1907)
 Paul Deussen (1845–1919)
 Ernst Dieffenbach (1811–1855)
 Kai Diekmann (born 1964)
 Eberhard Diepgen (born 1941)
 Martin Disteli (1802–1844)
 Anton von Doblhoff-Dier (1800–1872)
 Albert Döderlein (1860–1941)
 August Heinrich Hermann von Dönhoff (1797–1874)
 Max Dortu (1826–1849) 
 August Dresbach (1894–1968) 
 Henri Druey (1799–1855)
 Max Duncker (1811–1886)
 Irmfried Eberl (1910–1948)
 Victor von Ebner (1842–1925)
 Rudolf Eisenmenger (1902–1994)
 Adolf Erman (1854–1937)
 Abraham Esau (1884–1955)
 Hermann Esser (1900–1981)
 Rudolf Eucken (1846–1926)
 Otto Fahr (1892–1969)
 Johannes Falke (1823–1876)
 Ferdinand Falkson (1820–1900)
 Wilhelm Feddersen (1832–1918)
 Georg Fein (1803–1869)
 Friedrich Feuerbach (1806–1880)
 Karl Wilhelm Feuerbach (1800–1834)
 Julius von Ficker (1826–1902)
 Hans Fischer (1881–1945)
 Wilhelm Fleischmann (1837–1920)
 Walther Flemming (1843–1905)
 Walter Flex (1887–1917)
 Richard Foerster (1843–1922)
 August Ludwig Follen (1794–1855)
 Charles Follen (1796–1840)
 Paul Follen (1799–1844)
 August Föppl (1854–1924)
 Peter Wilhelm Forchhammer (1801–1894)
 Heinrich Förster (1800–1881)
 Karl Emil Franzos (1848–1904)
 Heinrich Friedjung (1851–1920)
 Ludwig Friedländer (1824–1909)
 Max Friedländer (1829–1872)
 Julius Fröbel (1805–1893)
 Emil Frommel (1828–1896)
 Reinhard Furrer (1940–1995)
 Friedrich von Gagern (1794–1848)
 Heinrich von Gagern (1799–1880)
 Max von Gagern (1810–1889)
 Jürgen Gansel (born 1974)
 Friedrich Heinrich Geffcken (1830–1896)
 Emanuel Geibel (1815–1884)
 Hans Geiger (1882–1945)
 Edgar von Gierke (1877–1945)
 Otto von Gierke (1841–1921)
 Gerd Gies (born 1943)
 Otto Gildemeister (1823–1902)
 Rudolf von Gneist (1816–1895)
 Friedrich Goltz (1834–1902)
 Heinrich Göppert (1800–1884)
 Rudolf von Gottschall (1823–1909)
 Adolf Gottstein (1857–1941)`
 Carl Graebe (1841–1927)
 Fritz Graebner (1877–1934)
 Martin Graf (born 1960)
 Maximilian Gritzner (1843–1902)
 Karl Groos (1861–1946)
 Bernhard von Gudden (1824–1886)
 Eugen Gura (1842–1906)
 Alfred Gürtler (1875–1933)
 Karl Gutzkow (1811–1878)
 Friedrich Haase (1808–1867)
 Karl Hagen (1810–1868)
 Jörg Haider (1950–2008)
 Adolf von Harleß (1806–1879)
 Wilhelm von Hartel (1839–1907)
 Karl Hase (1800–1890)
 Ludwig Hassenpflug (1794–1862)
 Wilhelm Hauff (1802–1827)
 Johann Hauler (1829–1888)
 Otto Haupt (1887–1988)
 Adolph Hausrath (1837–1909)
 Ludwig Häusser (1818–1867)
 Rudolf Haym (1821–1901)
 Johann Gustav Heckscher (1797–1865)
 Ernst Heinkel (1888–1958)
 Kurt Heißmeyer (1905–1967) 
 Wolfgang Helbig (1839–1915) 
 Fritz Hellwig (born 1912)
 Ernst Wilhelm Hengstenberg (1802–1869)
 Gottlieb August Herrich-Schäffer (1799–1874)
 Heinrich Hertz (1857–1894)
 Georg Herwegh (1817–1875)
 Theodor Herzl (1860–1904)
 William Hexamer (1825–1870)
 Eduard Heyck (1862–1941)
 Carl Hierholzer (1840–1871)
 Bruno Hildebrand (1812–1878)
 Franz Hilgendorf (1839–1904)
 Heinrich Himmler (1900–1945)
 Hans Hinkel (1901–1960)
 Hermann Höcherl (1912–1989)
 August Heinrich Hoffmann von Fallersleben (1798–1874)
 Norbert Hofer (born 1971)
 Otto Höfler (1901–1987)
 Johann Wilhelm Friedrich Höfling (1802–1853)
 Johann Christian Konrad von Hofmann (1810–1877)
 Robert Hohlbaum (1886–1955)
 Karl von Holtei (1798–1880)
 Gerd Honsik (born 1941)
 Hermann Höpker-Aschoff (1883–1954)
 Leslie Hore-Belisha, 1st Baron Hore-Belisha (1893–1957)
 Hermann von Ihering (1850–1930)
 Carl Ernst Jarcke (1801–1852)
 Karl Jarres (1874–1951)
 Curt Joël (1865–1945)
 Karl Jordan (1861–1959)
 Franz Jung (1888–1963)
 Philipp Wilhelm Jung (1884–1965)
 Rudolf Jung (1882–1945)
 Franz Joseph Damian Junghanns (1800–1875)
 Hugo Jury (1887–1945)
Peter Kaiser (1793–1864)
 Ernst Kaltenbrunner (1903-1946)
 Lorenz Franz Kielhorn (1840-1908) 
 Gustav Koerner (1809–1896)
 Friedrich Lange (1852–1917)
 Otto Lubarsch (1860–1933)
 Francis Lieber (1800–1871)
 Theodor Mommsen 
 Hans Mühlenfeld (1901–1969)
 Henry Bradford Nason (1831–1895) 
 Franz Overbeck (1837–1905) 
 Heinz Reinefarth (1903-1979)
 Karl Sack (1896–1945)
 Karl Ludwig Sand (1795–1820)
 Carl Schurz (1829–1906)
 Otto Skorzeny (1908-1975)
 Lorenz von Stein
 Gustav Stresemann
 Adalbert J. Volck (1828–1912)

See also
The Revolutions of 1848 in the German states — ( were student groups which played a part in beginning of the Prussian Revolution)
Hep-Hep riots
Karl Ludwig Sand
Dueling scars

Further reading

External links

 Information on the 
 English information about the

References

Student societies in Germany
1815 establishments in Germany