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Self-reflection, as the hallmark of the modern age, originates more profoundly with Dante than with Descartes. This book rewrites modern intellectual history, taking Dante’s lyrical language in Paradiso as enacting a Trinitarian self-reflexivity that gives a theological spin to the birth of the modern subject already with the Troubadours. The ever more intense self-reflexivity that has led to our contemporary secular world and its technological apocalypse can lead also to the poetic vision of other worlds such as those experienced by Dante. Facing the same nominalist crisis as Duns Scotus, his exact contemporary and the precursor of scientific method, Dante’s thought and work indicate an alternative modernity along the path not taken. This other way shows up in Nicholas of Cusa’s conjectural science and in Giambattista Vico’s new science of imagination as alternatives to the exclusive reign of positive empirical science. In continuity with Dante’s vision, they contribute to a reappropriation of self-reflection for the humanities.
In Canto XVIII of Paradiso, Dante sees thirty-five letters of Scripture - LOVE JUSTICE, YOU WHO RULE THE EARTH - 'painted' one after the other in the sky. It is an epiphany that encapsulates the Paradiso, staging its ultimate goal - the divine vision. This book offers a fresh, intensive reading of this extraordinary passage at the heart of the third canticle of the Divine Comedy. While adapting in novel ways the methods of the traditional lectura Dantis, William Franke meditates independently on the philosophical, theological, political, ethical, and aesthetic ideas that Dante's text so provocatively projects into a multiplicity of disciplinary contexts. This book demands that we question not only what Dante may have meant by his representations, but also what they mean for us today in the broad horizon of our intellectual traditions and cultural heritage.
This book comprises a searching philosophical meditation on the evolution of the humanities in recent decades, taking Dante studies as an exemplary specimen. The contemporary currents of theory have decisively impacted this field, but Dante also has a strong relationship with theology. The idea that theology, teleology, and logocentric rationalities are simply overcome and swept away by new theoretical approaches proves much more complex as the theory revolution is exposed in its crypto-theological motives and origins. The revolutionary agendas and methodologies of theoretical currents have ushered in all manner of minorities and postcolonial and gender studies. But the exciting adventure they inaugurate shows up in quite a surprising light when brought to focus through the scholarly discipline of Dante studies as a terrain of dispute between traditional philology and postmodern theory. On this terrain, negative theology can play a peculiarly destabilizing, but also a conciliatory, role: it is equally critical of all languages for a theological transcendence to which it nevertheless remains infinitely open.
The first full-length study on T. S. Eliot and the mother, this book responds to a shortfall in understanding the true importance of Eliot’s poet-mother, Charlotte Champe Stearns, to his life and works. In doing so, it radically rethinks Eliot’s ambivalence towards women. In a context of mother–son ambivalence (simultaneous feelings of love and hate), it shows how his search for belief and love converged with a developing maternal poetics. Importantly, the chapters combine standard literary critical methods and extensive archival research with innovative feminist, maternal and psychoanalytic theorisations of mother–child relationships, such as those developed by Julia Kristeva, Luce Irigaray, Jessica Benjamin, Jan Campbell and Rozsika Parker. These maternal thinkers emphasise the vital importance and benefit of recognising the pre-Oedipal mother and maternal subjectivity, contrary to traditional, repressive Oedipal models of masculinity. Through this interdisciplinary approach, the chapters look at Eliot’s changing representations and articulations of the mother/ mother–child relationship from his very earliest writings through to the later plays. Focus is given to decisive mid-career works: Ash-Wednesday (1930), ‘Marina’ (1930), ‘Coriolan’ (1931–32) and The Family Reunion (1939), as well as to canonical works The Waste Land (1922) and Four Quartets (1943). Notably, the study draws heavily on the wide range of Eliot materials now available, including the new editions of the complete poems, the complete prose and the volumes of letters, which are transforming our perception of the poet and challenging critical attitudes. The book also gives unprecedented attention to Charlotte Eliot’s life and writings and brings her individual female experience and subjectivity to the fore. Significantly, it establishes Charlotte’s death in 1929 as a decisive juncture, marking both Eliot’s New Life and the apotheosis of the feminine symbolised in Ash-Wednesday. Central to this proposition is Geary’s new formulation for recognising and examining a maternal poetics, which also compels a new concept of maternal allegory as a modern mode of literary epiphany. T. S. Eliot and the Mother reveals the role of the mother and the dynamics of mother–son ambivalence to be far more complicated, enduring, changeable and essential to Eliot’s personal, religious and poetic development than previously acknowledged.
This edited collection applies kinship as an analytical concept to better understand the affective economies, discursive practices, and aesthetic dimensions through which cultural narratives of belonging establish a sense of intimacy and affiliation. In North American and European ethnic literatures, kinship has several social functions: negotiating diasporic belonging in and outside of the perimeters of bloodlines and genealogy; positioning queer-feminist interventions to counter ethno-nationalist narratives of belonging; challenging liberal sentimentalist narratives, such as those grafted onto the bodies of transnational adoptees; re-formulating cultural heterogeneity through interracial and interethnic kinship constellations outside either post-racial assumptions about colorblindness or celebrations of racial and ethnic pluralism. In all of these cases, kinship features as a common theme through which contemporary authors attend to challenges of conscribing individuals into inclusive, counter-hegemonic cultural narratives of belonging.
Joseph Anténor Firmin (1850–1911) was the reigning public intellectual and political critic in Haiti in the nineteenth century. He was the first “Black anthropologist” and “Black Egyptologist” to deconstruct the Western interpretation of global history and challenge the ideological construction of human nature and theories of knowledge in the Western social sciences and the humanities. As an anti-racist intellectual and cosmopolitan thinker, Firmin’s writings challenge Western ideas of the colonial subject, race achievement, and modernity’s imagination of a linear narrative based on the false premises of social evolution and development, colonial history and epistemology, and the intellectual evolution of the Aryan-White race. Firmin articulated an alternative way to study global historical trajectories, the political life, human societies and interactions, and the diplomatic relations and dynamics between the nations and the races. Reconstructing the Social Sciences and Humanities is the first full-length book devoted to Joseph Anténor Firmin. It reexamines the importance of his thought and legacy, and its relevance for the twenty-first century’s culture of humanism, and the continuing challenge of race and racism.
Acknowledging the significance of Edward Said’s Orientalism for contemporary discourse, the contributors to this volume deconstruct, rearrange, and challenge elements of his thesis, looking at the new conditions and opportunities offered by globalization. What can a renewed or reconceptualized Orientalism teach us about the force and limits of our racial imaginary, specifically in relation to various national contexts? In what ways, for example, considering our greater cross-cultural interaction, have clichés and stereotypes undergone a metamorphosis in contemporary societies and cultures? Theoretically, and empirically, this book offers an expansive range of contexts, comprising the insights, analytical positions, and perspectives of a transnational team of scholars of comparative literature and literary and cultural studies based in Australia, Hong Kong, Japan, Malaysia, USA, Singapore, Taiwan, and Turkey. Working with, through and beyond Orientalism, they examine a variety of cultural texts, including the novel, short story, poetry, film, graphic memoir, social thought, and life writing. Making connections across centuries and continents, they articulate cultural representation and discourse through multiple approaches including critical content analysis, historical contextualization, postcolonial theory, gender theory, performativity, intertextuality, and intersectionality. Given its unique approach, this book will be essential reading for scholars of literary theory, film studies and Asian studies, as well as for those with a general interest in postcolonial literature and film.
In Homemaking for the Apocalypse, Jill E. Anderson interrogates patterns of Atomic Age conformity that controlled the domestic practices and private activities of Americans. Used as a way to promote security in a period rife with anxieties about nuclear annihilation and The Bomb, these narratives of domesticity were governed by ideals of compulsory normativity, and their circulation upheld the wholesale idealization of homemaking within a white, middle-class nuclear family and all that came along with it: unchecked reproduction, constant consumerism, and a general policing of practices deemed contradictory to normative American life. Homemaking for the apocalypse seeks out the disruptions to the domestic ideals found in memoirs, Civil Defense literature, the fallout shelter debate, horror films, comics, and science fiction, engaging in elements of horror in order to expose how closely domestic practices are tied to dread and anxiety. Homemaking for the Apocalypse offers a narrative of the Atomic Age that calls into question popular memory’s acceptance of the conformity thesis and proposes new methods for critiquing the domestic imperative of the period by acknowledging its deep tie to horror.
Privileging the visual as the main method of communication and meaning-making, this book responds critically to the worldwide discussion about the Arctic and the North, addressing the interrelated issues of climate change, ethics and geopolitics. A multi-disciplinary, multi-modal exploration of the Arctic, it supplies an original conceptualization of the Arctic as a visual world encompassing an array of representations, imaginings, and constructions. By examining a broad range of visual forms, media and forms such as art, film, graphic novels, maps, media, and photography, the book advances current debates about visual culture. The book enriches contemporary theories of the visual taking the Arctic as a spatial entity and also as a mode of exploring contemporary and historical visual practices, including imaginary constructions of the North. Original contributions include case studies from all the countries along the Arctic shore, with Russian material occupying a large section due to the country’s impact on the region
Drawing from Medieval and Renaissance studies, analytic philosophy and pragmatism, Jewish studies, as well as ecocriticism and environmental humanities, this book demonstrates the consistent relationship between pluralism and literacy through the prism of poetry by confronting the history of interpretive practices with examples from American poets Robert Lax, Larry Eigner, Louis Zukofsky, Gary Snyder and Theodore Enslin. Divided into four areas of investigation—the meditative, the analytic, the diasporic and the ecological reader—it is an invitation to turn to premodern reading practices related to spiritual exercises as well as modern reading practices devoted to the critical pursuit of analytical knowledge. This study further reflects on the textual models of Jewish diaspora as another form of dialog between sacred and secular interpretive practices, before examining a final variation on this distinction by looking at the separation between contemplative and investigative perspectives on reading and writing nature.