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Figura lacrima
(2012)
Hervé Joubert-Laurencin’s article 'Figura Lacrima', which explores Pasolini's figure of Christ, consists of two interconnected parts. The part called 'Lacrima' argues that Pasolini's Christ sheds a small tear which is analogous to the salvific tear of Dante's Bonconte da Montefeltro. This heretical tear is not explicitly referred to or shown but can only be perceived through the coherent text represented by the ensemble of Pasolini's films. The part called 'Figura' argues that Pasolini invents the new concept of 'figural integration', which extends beyond Erich Auerbach's analysis of medieval figural and typological interpretation and allows him to conceptualize a kind of non-dichotomous tension between the poles structuring his thought and art. Joubert-Laurencin argues thereby that Pasolini's scandal of Christ's small tear is not the simple provocation of a sinful Christ, but the utopian image of a West that frees itself from its own closure through the promise of another world, coming not from somewhere else but from the powers of an outside that it possesses within itself.
This essay examines extractivism as both a project and a process that is bolstering new forms of imperialism on a world scale. It argues that extractivism is as much grounded in material accumulation as it is in cultural extraction to create new forms of value. The writings of indigenous writers such as Hansda Sowvendra Shekhar offer an important key to understanding the work of the literary in making visible and resistant that which extractivism seeks to exploit for profit.
There has been a great deal of uproar about Darwinian approaches in literary scholarship. Statements range from enthusiastic prophecies of a new paradigm for literary studies to acrimonious scoldings of reductionism. Believing that the major challenge is first to find good questions to which evolutionary psychology might provide us with good answers, I outline and critically assess different veins of argumentation as revealed in recent contributions to the field. As an alternative to some simplistic mimeticism in present Literary Darwinism, I put forward the idea of evolutionary psychology as a heuristic theory that serves to resolve defined problems in interpretation and literary theory.
Throughout his career, Stanley Cavell's subject has been the ordinary: what Ralph Waldo Emerson would call 'the near, the low, the common'. Cavell provides compelling insights into Emerson's efforts to locate philosophy within the flow of everyday life. He examines how Emerson renews common thinking, citations, and fragments from the works of others by means of his 'aversive thinking': his technique of turning writing back upon itself. While taking Cavell's Emerson readings as its point of departure, this essay switches Cavell's philosophical angle for a philological one. I suggest that Emerson's engagement with contemporary debates concerning the historical reading of sacred and secular literature (the Bible, Homer, Shakespeare) formed his own practice of reworking literatures of various origins and recasting aesthetics in major ways.
The "World Geography" ("Wanguo dili quanji" 萬國地理全集) published in 1844 by the Protestant missionary Karl F.A. Gützlaff was the first geographical account to introduce some European ethnotypes to China. Based on recent archival findings, my article compares this book with both its presumed Western source and its rendering in the 1847 edition of Wei Yuan 魏源's "Maps and Documents of the Maritime Countries" ("Haiguo tuzhi" 海國圖志). It thus explores the role that interlingual and intralingual transfers respectively played first in negotiating and then renegotiating two European stereotypes in their early travels to and within the Qing empire.
In this contribution we try to probe the generic chronotope of realism, which, judging from its astonishing productivity in the nineteenth century and the profound impact it has had on literary evolution and theory ever since, can be designated nothing less than a hallmark in the general history of narrative. Although we are primarily concerned with the description of the principles of construction underlying the realistic, “documentary”, chronotope, we would also like to touch upon some of its rather evident, but still somewhat under-discussed similarities with the genre of historiography. For, despite an abundance of what could be called “touches of realism” in a plethora of literary texts and genres (both narrative and poetic) since the very beginnings of literary history itself, the direct germs of realism as it developed into a particular narrative genre or generic chronotope during the nineteenth century may well be situated in “prescientific” historiographical works such as those of Gibbon or Michelet.
The essay discusses the notion of counterpublics in the context of the creation of the Solidarność labour union in Poland in 1980. The proposed reading of these events not only offers a feminist recontextualization against the grain of Western liberal triumphalism, but furthermore explores the implications of postcolonial thought for the analysis of the recent history of a Central European country as well as for the discussion concerning the public spheres of the excluded and marginalized. The thought of Eduard Glissant, as well as that of Gloria Anzaldua and Gayatri Spivak, allows for a rethinking of these events and theories in a global perspective, thus facilitating a universalizing practice based on a particular, localized experience.
Greta Gaard shows how many of the key concerns and objectives of human-animal studies and of related fields such as critical animal studies can be traced back - sometimes directly, at times obliquely - to earlier forms of intersectional activism as well as scholarship by women on behalf of (non)human others. In her account of the emergence of human-animal studies as a distinct institutionalized discourse, Gaard stresses the important contributions made by feminist scholars working at the intersection of fields such as ecofeminism and critical race studies, as well as environmental justice and animal liberation movements. These perspectives have, Gaard argues, greatly contributed to the evolution of human-animal studies into a dynamic and increasingly transdisciplinary field. These developments have opened up numerous lines of inquiry regarding modes of oppression and exploitation across species lines for researchers and students alike while also pointing to, in very practical terms, numerous opportunities for sustainability initiatives, for example, on campuses. Perhaps most importantly, human-animal studies has, Gaard emphasizes, effectively dismantled dominant and destructive conceptions of Western identity, inviting us to reclaim and practice "ecological multispecies kinship, powering and re-storying our collective humanimal resistance and recovery in the Anthropocene."
The present volume documents the twofold character of the conference 'Science meets Comics' with the first part focusing on comics as a format for communicating complex topics and the second part addressing food in the age of the Anthropocene as one such example for complex topics. The overall objective of the symposium was to deal with the results and suggestions of the presentations and discussions, to find possible pathways on how to feed the world in the future and to co-produce the final chapter of the scientific comic 'Eating Anthropocene' together with all artists participating in the project. In order to sum up the framing, contents and design process of the comic as well as to highlight its Anthropocene context we below provide a slightly abridged version of the preface of our comic book.
Imagological analysis can be fruitfully applied to political discourse, most importantly the discourse of international antagonism and national self-positioning used in government decision-making circles. Historians studying that discourse have tended to see its rhetoric of national characterization merely as a distracting accompaniment to actual, factually driven policies and developments. This, it is argued here, questionably presupposes that those policies were never driven by anything but cerebral reasons of state (such as these are seen by latter-day historians); it makes us unduly heedless of an important historical corpus throwing light on the force of emotive and national prejudice in policymaking.