Over the whole nineteenth century, the Western world in its entirety had been moving in the same direction: away from the countryside into the cities. Away from a rural lifestyle into industrialization and generally into a more inclusive, if maybe more lonely, society. Germany had been inside that general flow.

The great shift, which had started in the nineteenth century with the Industrial Revolution, quickened its pace after the war. Although German society, like all other European societies, remained mostly rural, the move from the countryside to the cities accelerated. And it wasn’t just a move from one place to another, it didn’t just change people’s lifestyle, but also their minds. The way people understood life and the ideas they were willing to accept change dramatically as they moved from one environment to the other.

The divide between village and city was possibly at its highest at this time. Life still flew as it had for the past hundred years in the villages, but in the cities huge social changes were happening.

Occultism and spiritualism weren’t new on the scene of European society. They had been very popular in Victorian times, and when World War I broke out people again turned to these practices and beliefs in search of solace.

The spiritualist movement was founded in 1848 and supported the belief that the personality would survive after death and could be contacted by livings through séance.

The nineteenth century saw a great advancement in many sciences. Forces that were previously invisible and explained to some extent as “magic” or “supernatural”, like radiowaves and magnetism, gave rise to the idea that maybe more “magical events” could be explained scientifically. And the advent of the telegraph and the telephone, which allowed communication across distances that were previously considered insurmountable, arose the idea that maybe even the border between the living and the dead could be crossed and communication made possible.

Occultism and spiritualism then became hugely popular with Victorians, but at the end of the century the interest was waning.

That’s when the Great War occurred.

Because of its prominence in the European history of the twentieth century, it’s tempting to consider the Nazionalsozialistische Deutsche Arbeitpartei (German National Socialist Workers Party) more powerful then all the other right-wing movements of its time. In fact, it was a very small, mostly regional, not very influential party for most of Weimar history. What really singled it out from all the other similar movements was its leader: Adolf Hitler.

The republican time saw the birth of a myriad of political entities with right inclinations, both parties and movements. In 1920 alone, at least 74 of these parties could be counted on the political scene and among them the NSDAP (with a different name at the time), which had been founded on January 5, 1919 in Munich.

Life in the Weimar Republic, and more prominently in Berlin, seemed to be fast moving toward the future. Avant-garde movements of every kind were almost the norm. Social mores were evolving toward equality (between men and women, between minorities and the German population at large) and new ideas were quick to take root, then change once more.

World War I had been a dramatic caesura with the past. Young people no longer recognized the values and ways of life of their parents. They were reckless and ready to adopt new values and lifestyles.

But this picture, while true, might be misleading. Life in Berlin and a few other big cities was fast and furious, but the rest of the country was far slower to catch up. In large areas of the nation, people were far less receptive of change when they were not outright against it.

Besides, even in the big cities, “memory” was still a strong ideal. The strict Wilhelmine values and ways of life were still appreciated and followed. The modernistic art movements, the new behaviors of the youth, not to mention the shockingly free attitude of the new woman — all of this was destroying everything good and German and was therefore considered unpatriotic. The old values had led Germany to her greatness before the war. Those values would bring her back to prominence. This was certainly one of the great advantages the right had on the left: while the left tried to create a new, unknown future, the right was calling for a return to something people knew all too well.

When we think about the Weimar Republic, most likely we think about the time of right-wing power. Certainly, many authoritarian forces were at work in the republic, but this was also the time of a left government, one that shaped the social life of Germany profoundly.

The Weimar Republic was a relatively short experience in the history of Germany. It may even be true that the republic was too weak and unloved to ever be successful. But it was still the first democratic regime of Germany, the first time left ideas got out of the rooms of philosophers to get into the thick of everyday life.

The Weimar Republic is often considered one of the most remarkably energetic periods in the artistic history of humanity, a roaring surge of modernism in all fields of arts, where experimentation was the norm. For a glorious, if all too short, period over the “Golden 1920s” and the first part of the 1930s, while Germany went through one of the most troubling political and economic times in her history, Berlin was one of the most exciting places in Europe where an artist could be. Possibly in the world.

The Weimar Republic’s relation with Jews was contradictory at best. On the one hand, the republic was a first time of full citizenship for the German Jewish people, who became a driving force in the political and cultural life of Weimar. But on the other, it was during the republic’s time that antisemitism rose to upsetting levels.

In the first half of the twentieth century, two world wars ravaged Europe. The fact that two horrible conflicts on a world scale were crammed into such a short time has always blown my mind. One would think that humans should be smarter than that. I mean, didn’t anyone learn anything from World War I? Why did World War II break out so shortly after that?

Well, what if the interwar years were not a time of peace between two wars at all, but were themselves a time of war?

When we hear about the Weimar Republic, most of us think to wheelbarrows of banknotes used to buy one loaf of bread or stakes of notes used to fuel stoves. In short, we think to the hyperinflation of the middle 1920s.

We might think hyperinflation was a specific German situation since we seldom heard of any other such. It wasn’t. In fact, most countries after World War I knew a period of hyperinflation, an occurrence that had never been uncommon after a war. But the German case was peculiar, researched and dissected in detail ever since because a lot of data were available in a time when data and charts were becoming more common. And anyway Germany was from the beginning a different case from all the others.

It is normally quite easy to understand why war breaks out and who is pitted against whom. Not so for the Great War. And this is true to the point that it has been defined as one of the most enigmatic events in contemporary history.