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Research has contended youth is an "invention" of the 18th century. This thesis does not contest the fact that youth was already known and accepted as a stage in life even earlier. Certain basic anthropological patterns of youthfulness, for example nonchalance, instability, recklessness, exaggeration, bashfulness looking forward to the future and the ability to make friends have been rhetorically implied, repeated and cited as a matter of course since the time of Aristoteies. The pointed thesis that the concept of youth only arose in the 18th century accentuates that youth as an autonomous way of life is a characteristic of the Modern Age.
To what extent does cultural distance interfere with or limit literary experience? What kind of intimacy is needed to make a text into a work? This essay seeks to answer these questions by focusing on the writings of Arvind Krishna Mehrotra. In doing so, it suggests that the challenges of cultural distance may be most acute when dealing with texts from homo-linguistic literary environments, and that we might overcome these challenges by undertaking a world literary criticism that attends to localized fields and materials without forgetting the charge of particular works.
This article outlines a production-oriented imagology and equips the imagological toolkit with concepts and terminology from cultural memory studies, reception aesthetics, narratology, rhetoric, and text linguistics. It thereby presents the theoretical framework which makes it possible to analyse generic elements without a national connotation with regard to their function in generating a national image. Using as examples genres from English Romanticism and how they evoke Englishness, the article highlights the aesthetic complexity of national images and their range of variation. Simultaneously it paves the way for a more nuanced deconstruction of these images.
The reason is not small
(2010)
"Don’t forget the sugar!" my husband called after our son who was already running down the road, hopping across puddles and skirting garbage mounds. He leaned back in his chair and sighed. The plastic covered wires were stretching to the point that they would break soon. We would get it restrung again. (...)
I shall take a look at a cluster of problems: the relation between fictional and actual worlds, between fictionality and narration, between action and rationality, between action and agent or subject, and between world, enunciation and subject in light of two important theoretical works, both from 1991. My choice of references is not entirely arbitrary: their basic approach shows certain similarities that underline the shortcomings of both in dealing with literature, in spite of the stimulating arguments they unfold. But they also show marked differences that allow us to develop their argument further. The books are Paisley Livingston's 'Literature and Rationality' and Marie-Laure Ryan's 'Possible Worlds, Artificial Intelligence, and Narrative Theory'.
It can hardly be disputed that the theme of popularity is central to the Enlightenment. Popularity is the sociality equivalent to the individual appeal: 'Dare to know.' Parallel to this runs the following imperative: 'Dare to encourage your neighbour and your fellow man and woman to think on their own – even though they do not belong to the erudite elite.' It is also undeniable that Romantic authors and philosophers polemically attempted to tear down the popularity project of the Enlightenment, their main criticism being its tendency towards mediocrity. It is less well known that Romantic authors and philosophers themselves, around the turn of the nineteenth century, made popularity their central concern. To quote Friedrich Schlegel in the journal Athenaeum: 'The time of popularity has come.' This article explores the Romantics' alternative conception of popularity, with especial reference to Johann Gottlieb Fichte and the Grimm Brothers. To this end, it is helpful to reconstruct the background of the Romantic attempt to create an independent concept of popularity: the debate between Immanuel Kant and the German popular philosopher Christian Garve on the necessity, possibilities, and limits of popularity.
This introductory analysis on the subject of werewolves in the Greek and Roman worlds in its legendary, mythical, scientific and medical dimension emphasizes an intrinsic combination of negative and positive aspects, human and non-human factors, and ancient and modern components, laying the groundwork for the study of the gendered duplicity of the werewolf's Self in the modern and contemporary literature of southern and northern Italy. In this presentation of the werewolf motif on the Italian literary panorama from the 19th to the 21st century through an overview of short stories and novels, we will examine the writers who have combined ancient rural legends with metropolitan reveries to underscore the complexity and obscure double life of the werewolf.
The flâneur has been depicted in several different ways in 19th as well as 20th and 21st century literature and criticism. The focus of this brief paper will be on the roles given him in English writings from or around the time of the 1848 revolutions in France and Germany, in which the flâneur comes to represent not only a street idler, but also a critical traveller to, and observer of, the continental city and its revolutionary activities.
European scholars, colonial administrators, missionaries, bibliophiles and others were the main collectors of Malay books in the nineteenth century, both in manuscript or printed form. Among these persons were many well-known names in the field of Malay literature and culture like Raffles, Marsden, Crawfurd, Klinkert, van der Tuuk, von Dewall, Roorda, Favre, Maxwell, Overbeck, Wilkinson and Skeat, to name only a few. Their collections were often handed over to public libraries where they form an important part of the relevant Oriental or Southeast Asian manuscript collections.
Therefore the knowledge of the intellectual culture of the Malay Peninsula and the Malay World in general depended very much on these manuscripts and printed books collected often by chance or in a rather unsystematic way. The collections reflect in a strong sense the interests of its administrative or philologist collectors: court histories, genealogies of aristocratic lineages, law collections (adat-istiadat as well as undangundang) or prose belles-lettres build a vast bulk of these collections, while Islamic religious texts and poetry forms popular in the 19th century (especially syair) are fairly underrepresented. Malay manuscripts and books located in religious institutions like mosques or pondok/pesantren schools have not been searched for; until today there are more or less no systematic studies of these collections. As in some statistics religious texts build about 20% of all existing Malay manuscripts, their neglect by Europeans scholars leads to a distorted view of the literary culture in the Malay language.