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On pp. 47-51, "Fifth Scenario: The Nazi and His Jew", discusses Adorno's theory of mimesis applied to the phenomenon of Nazi antisemitism. Influenced by Freud's theory, Adorno discussed in "Dialektik der Aufklärung" (1947) the Nazi phobic and distorted image of the Jew. In Adorno's interpretation, the imaginary portrait of the Jew created by the Nazis is in fact their self-portrait, expressing their longing for unlimited power and identification with an imaginary aggressor in order to be themselves the real aggressor.
This exciting compendium brings together, for the first time, some of the foremost scholars of René Girard’s mimetic theory, with leading imitation researchers from the cognitive, developmental, and neuro sciences. These chapters explore some of the major discoveries and developments concerning the foundational, yet previously overlooked, role of imitation in human life, revealing the unique theoretical links that can now be made from the neural basis of social interaction to the structure and evolution of human culture and religion. Together, mimetic scholars and imitation researchers are on the cutting edge of some of the most important breakthroughs in understanding the distinctive human capacity for both incredible acts of empathy and compassion as well as mass antipathy and violence. As a result, this interdisciplinary volume promises to help shed light on some of the most pressing and complex questions of our contemporary world.
The Phantom of the Ego is the first comparative study that shows how the modernist account of the unconscious anticipates contemporary discoveries about the importance of mimesis in the formation of subjectivity. Rather than beginning with Sigmund Freud as the father of modernism, Nidesh Lawtoo starts with Friedrich Nietzsche’s antimetaphysical diagnostic of the ego, his realization that mimetic reflexes—from sympathy to hypnosis, to contagion, to crowd behavior—move the soul, and his insistence that psychology informs philosophical reflection. Through a transdisciplinary, comparative reading of landmark modernist authors like Nietzsche, Joseph Conrad, D. H. Lawrence, and Georges Bataille, Lawtoo shows that, before being a timely empirical discovery, the “mimetic unconscious” emerged from an untimely current in literary and philosophical modernism. This book traces the psychological, ethical, political, and cultural implications of the realization that the modern ego is born out of the spirit of imitation; it is thus, strictly speaking, not an ego, but what Nietzsche calls, “a phantom of the ego.” The Phantom of the Ego opens up a Nietzschean back door to the unconscious that has mimesis rather than dreams as its via regia, and argues that the modernist account of the “mimetic unconscious” makes our understanding of the psyche new.
The Russian Revolution was a literary as well as political upheaval. With a focus on the revolutionary works of Andrei Platonov and the futurist collective Oberiu, leading Russian literary thinker Valery Podoroga shows how profoundly the Soviet experiment overturned the traditional expectations of fiction and poetry. The production of this groundbreaking new work was inextricably interwoven with the political and historical debates of the time. This volume expands on Podoroga's critical exploration of the analytic anthropology of literature. Here he delves into the ways literature can be used in 'world-building', both in terms of what happens inside the narrative and how it reflects the external world. He explores the function of the work outside of its time: both as a means to project itself into the future and as a document of a former age. How are we to read the past through these works of the imagination? With an introductory essay from the author's daughter, Ioulia Podoroga.
This book challenges the widespread view of Kierkegaard’s idiosyncratic and predominantly religious position on mimesis. Taking mimesis as a crucial conceptual point of reference in reading Kierkegaard, this book offers a nuanced understanding of the relation between aesthetics and religion in his thought. Kaftanski shows how Kierkegaard's dialectical-existential reading of mimesis interlaces aesthetic and religious themes, including the familiar core concepts of imitation, repetition, and admiration as well as the newly arisen notions of affectivity, contagion, and crowd behavior. Kierkegaard’s enduring relevance to the malaises of our own day is firmly established by his classic concern for the meaning of human life informed by reflective meditation on the mimeticorigins of the contemporary age. Kierkegaard, Mimesis, and Modernity will be of interest to scholars and advanced students working on Kierkegaard, Continental philosophy, the history of aesthetics, and critical and religious studies. Chapter 6 of this book is freely available as a downloadable Open Access PDF at http://www.taylorfrancis.com under a Creative Commons Attribution-Non Commercial-No Derivatives (CC-BY-NC-ND) 4.0 license.
The automaton, known today as the robot, can be seen as a metaphor for the historical period in which it is explored. Chapters include examinations of Iconoclasm's fear that art might surpass nature, the Cartesian mind/body divide, automata as objects of courtly desire, the uncanny Olympia, and the revolutionary Robots in post-WWI drama.
First Published in 1993. Routledge is an imprint of Taylor & Francis, an informa company.
This book focuses on a dimension of art which the philosophical tradition (from Plato to Hegel and even Adorno) has consistently overlooked, such was its commitment – explicit or implicit – to mimesis and the metaphysics of truth it presupposes. De Beistegui refers to this dimension, which unfolds outside the space that stretches between the sensible and the supersensible – the space of metaphysics itself – as the hypersensible and show how the operation of art to which it corresponds is best described as metaphorical. The movement of the book, then, is from the classical or metaphysical aesthetics of mimesis (Part One) to the aesthetics of the hypersensible and metaphor (Part Two). Against much of the history of aesthetics and the metaphysical discourse on art, he argues that the philosophical value of art doesn’t consist in its ability to bridge the space between the sensible and the supersensible, or the image and the Idea, and reveal the sensible as proto-conceptual, but to open up a different sense of the sensible. His aim, then, is to shift the place and role that philosophy attributes to art.