Still, there is none. I do not understand.

ich bin Norweger und lerne Deutsch weil einige Deutsche nicht Englisch sprechen lmao

@@badallmann bei Fragen zum Deutschen oder zum Mann ohne Eigenschaften, jederzeit gerne (sofern ich helfen kann). Ich lese das Buch komplett vor auf meinem Kanal, und ich kann auch einigermaßen gut englisch sprechen 🤩 Ehrlich, meld dich, you're welcome (keine Angst ich stehe nur auf Frauen)

22:15 Ulrich concludes that only action that is propelled by one's drive, action that is totally in accord with ones desires it means that you act and receive satisfaction from action at the same time can be considered as action. Moosbrugger is the ultimate man of action. A total action becomes pure self expression and if you expressing if you are acting only in accordance with your desires and you derive you satisfaction form the action it means itself it leans you out there all alone (out of the society like Moosbrugger). It's a solipsistic way of functioning, at that point the human beaing cases to exist as a social being, as it's own political and becomes pure self. In the ultimate chapter of the first volume (right after his definition of total action), Ulrich receive the that his father died. He is a lawyer and law exist only to regulate interactions of humans with each other, it is nothing it is not social, lax defines the rights of one person end and the rights of another begin and Ulrich arrive at a definition of self that is in outright opposition as the self as define by law. And at this point, Musil pops off with something else :Ulrich is visited by Clarisse a variant of Moosbrugger, who has the crazy idea that the child she conceives with Ulrich would be the one to redeem, you lose a self to gain a self. Musil at the vers end of the book, staggers his idea about what is it if you challenged to realize yourself throught action and can you really do it and there is all the alternative of it (Arheinheim, Moosbrugger, Clarisse and the theological idea of redeem the world) The novel end at a point of total disorientation, social disorientation, Ulrich says no to his reintegration into the action of socio-economic life (Arhenheim), Hesse attractifs to a definition of the self as acting in accordance to one's drive and he loses his father, his Last tie to stable and social world and he gains what he really wanted : positive freedom, he had yet negative freedom. At the end of the book, Ulrich is at the point of a total and positive freedom but in human terms, there's a tremendous cost associated with it wich is that Ulrich is completly alone and in the next section of the book his job would have been to fill that freedom by content (and Musil couldn't do it).

37:07 in the countryside, where everything is monotonous, you can be a fully realized individual and you have a one-to-one relationship with the things you experience but in the city where so much is happening, you are now missing the faculty of pulling the things that happening to you all the time into a meaningful whole, you lacking the capacity to make meaning out of multiplicity : that is the problem of the novel. In the beginning, when Moosbrugger is thrown into the city, he is completly disoriented and he sees someone faint and everybody comes toward him. Ulrich argues that your power is enlarged by being in the city, but that means being lebrated from the linearity of the street. We don't know how that powers much. He says that he would not be exchanging the life of multiplicity backed for the life of linearity. - Law of life was that it has a narrative order : it would be that you will be able to reproduce the multiplicity of life in a simple sequence (that is the job of the novelist, this an implicit critique of Thomas Mann). He says later in the paragraph that it's no longer possible (Ulrich has lost this epic primitivism) which is why he narrates the book in the way he does : no more narrative thread, it has spread out into a huge fabric.

1:25:20 Ulrich sees reality as being constructed of a multiplicity of realities and what he would had to do would be to asserts his power over reality and to make it mean something to himself but he can't because he's fascinated by ever-smaller realities that certain element take on : - The closer my perception become, the less will i be able to say that this is in fact a coat because i would be absorbed in the construction of this fabric, of this hair. Life is like a bridge. You have the two pillar that uphold a bridge those pillars are very concrete but you have to walk over that bridge. The connections between the two pillars does not exist and this is how language works. Language exerts power by narrating, it sumarizes by doing violence, and over this bridge of language you walk in security. Beyond the reality of that you see and which you need to organized, you need to make sense of it by assigning language to it : you exerts power by narrating, by giving it names. Beyond that, it is another world and you see it shine throught, and the two world are not separated anyway that was the issue in Törless - he had the world of pssibilities with Basini, the sexual excitement of Basini was for him to get a glimpse of the other possibilities of being which cannot be in this world.

Nein, Attributes sind zugewiesene Eigenschaften, das würde hier nicht passen.