Editorial Not all sweetness and light: New cultural geographies of food

Despite a resurgence of work that has begun to examine critically the artefactual mediation of memory, very few accounts have focused upon the interconnections between recorded music and daily acts of remembering. Drawing upon in‐depth case study‐based research into recorded music and everyday life with seventeen lower middle‐class households, this paper describes the composition of three practices of remembering with and through recorded music. First, remembering how to choose and ‘fit’ specific purchased music to particular socio‐spatial activities: a creative practice of mimicry, discretion and intuition in which the past is both embodied in the actions of judgement and choice and also functions to compose a co‐present, but not‐yet ‘virtual’ realm. Second, the widespread, ephemeral and subject‐less practice of ‘involuntary remembering’ in which a trace of a virtual past affects ‘in itself’. Finally, ‘intentional remembering’ in which a past is conditioned to occur as a fixed, relatively durable ‘memory’. The paper describes how such practices of remembering are bound up with the emergence of domestic time‐space, and thus the mode of being of the past, via the circulation and organization of affect.     

“Killing time” in rural Ireland,c.1881–2013

This article explores the way in which episodes that took place during the “long” land war of 1879–1909 have been remembered or forgotten in Craughwell, Co. Galway, between 1881 and 2013. By exploring those episodes and individuals that are remembered locally in monuments, published oral histories and in oral histories conducted by the author, this article explores the complex patterns of remembering in rural Irish communities. The article concludes by reflecting on the implications of this study for how we interpret oral histories, and on how a culture of remembering and not remembering might have affected twentieth-century Irish society.     

Humanization,Eschatology, Theodicy

Abstract

This paper aims at analyzing what the author calls the “hidden nexus between” Metz and Schmitt. Relying on a Schmittean reference to Metz, pointing to certain conceptual and theoretical, as well as historical components, the paper argues that it is a shared concern about the mistaken modern — utopian reworking of eschatology. The paper also demonstrates how the more recent Metzean rethinking of the problem of theodicy works further this eschatological theme.     

St Anselm of Canterbury: the philosopher-saint as politician

From the beginning of Anselm's career as abbot of Bec he was a shrewd and skilful politician. Eadmer describes him as using a certain ‘holy guile’, having great psychological insight, and using methods of kindly persuasion supplemented by logical argument to gain his ends.This pattern is reflected in the church-state controversies in England. Anselm outlined this method to his successor at Bec, showing him an effective way of advancing and enriching his monastery.Anselm had a definite program of reform for the English church. From the beginning he had a vision of the archbishop of Canterbury as primate of Britain, a co-ruler of the kingdom. Anselm also claimed certain specific rights: to recognize and contact the papacy; to hold councils for the reform of the church; to receive the archbishopric free from simony; to hold the lands of Canterbury free from the king's control or from extraordinary taxes; and to ban lay investitute.During his rule Anselm accomplished all these goals, one by one, by taking advantage of times when the kings were faced with political crises and pressing his claims just then. He acted shrewdly, at times with ‘holy guile’, at times with skilful negotiation, but always aware of the potent effect of public opinion. Thus Anselm reflected the growing concept of raison d'état in the Anglo Norman state, and thereby used his raison d'église more effectively.     

Forgiveness and reconciliation in Hobbes’s natural law theory

Thomas Hobbes’s laws of nature dictate the making and keeping of the social contract. In addition, Hobbes’s natural law theory considers traditional moral virtues, such as mercy and gratitude, as being conducive to peace. Some Hobbes scholars have argued that these other natural laws call for ‘forgiveness’ and facilitate ‘reconciliation’. However, as this essay shows, Hobbes does not use these terms to mean the reparation of broken relationships between victims and perpetrators. Rather, Hobbesian reconciliation refers to efforts to propitiate enemies in order to win their favour, while forgiveness is a synonym for pardon, in the sense of punishment-forbearance. It is argued that neither of these requires true remorse and reparation of the wrong done. By contrasting Hobbes’s conception of anger with that of Aristotle, the article provides an explanation for why Hobbes maintains that the rage of enemies could be appeased by instrumental calculations of expected benefits, thus ignoring more deep-seated resentments caused by moral wrongs.     

The forgiveness dilemma: emotions and justice at the Khmer Rouge tribunal

In post-conflict politics, forgiveness is as controversial as it is popular. Generally conceived as the overcoming of negative moral emotions such as resentment and anger, forgiveness is, on the one hand, credited with bestowing significant psychological benefits on its practitioners, contributing to processes of interpersonal and societal reconciliation, and avoiding revenge. On the other hand, however, critics warn that rather than helping to address the negative emotions, forgiveness actually helps to provoke resentments and grievances by heaping injustice upon injustice. Herein lies the dilemma with which this article is concerned. By examining the nature of the negative emotions and their relationship to the pursuit of justice, as well as the nature and consequences of forgiveness, it considers the role that victim participation in human rights trials plays in helping post-conflict societies to overcome the forgiveness dilemma. To do so, it focuses on Case 001, heard before the Extraordinary Chambers in the Courts of Cambodia.     

Literature in the German science of the soul: Johann Gottlob Krüger’s Dreams

The early history of anthropology in eighteenth-century Germany wove together contributions from medicine, metaphysics, and a host of other disciplines in an attempt to develop a holistic ‘science of man.’ This paper examines a literary text written by prominent figure in that movement, Johann Gottlob Krüger’s Dreams (Träume) (1754). The collection of parables staged as dreams in this book presents specifically literary cases against the sufficiency of either philosophy or physiology for the study of human life as a whole. Through close readings of a number of these dreams and related texts, this paper shows how Krüger’s Dreams advocates an approach to anthropology that recognizes the importance of literature for an interdisciplinary study of human life. More than simply recognising literary writing as another means of studying human life, the vision of a new anthropology implied in this book draws on literary devices to counter the overconfidence and partisanship of existing philosophical and medical theories of human nature.     

The education of Anacharsis Cloots (1755–1794) at the Berlin Académie militaire des nobles (1770–1773)

This article examines the education that Anacharsis Cloots (1755–1794) received during his stay at the Berlin Académie des nobles (1770–1773). Cloots wrote at several occasions about his education there, notably naming Sulzer as a philosophical influence 10 years later. Examining the pupils’ life at the Académie, Sulzer’s teaching, and the detailed study schedule, this paper wonders what elements may have influenced Cloots. It is likely that Sulzer taught the philosophy of Wolff, but it is difficult to ascertain his influence on Cloots. There are similarities between Wolff’s civitas maxima and Cloots’s ‘universal republic’ that justify further studies.     

Ars critica. Der Rhetorlehrer Quintilian als Vorbild für Begriffe und Aufgaben von Kritik in neulateinischen Reden und Schriften Deutschlands im 18.Jahrhundert

Theme of this article is the ancient Roman tradition of criticism based of the standard ">institutio oratoria« of the late Roman teacher of rhetoric Quintilianus and the reception of rhetorical and critical theory among German 18th century philologists. Just like Immanuel Kant's terminology of 'Kritik' the Latin terms critica and ars critica became in the 18th century basic terms for the research in the history of philology and the social importance of this scientific work. The researchers' documentations in the 18th century demonstrate the ancient tradition between criticism and the liberal arts of the trivium which are studies in rethoric, dialectic and grammar.     

Contiguity and Similarity as Poetic Modes in Some Poems of Gongora

This article explores how different authors who suffered the violence of the 1970s and 1980s revolutionary movements and military dictatorships in the Southern Cone countries of Latin America look back from a post-dictatorship present to write the history of their recent past. Nostalgia and critical reflection join forces to recreate the feelings of loss of individuals whose identities crashed due to the failure of political projects that once were conceived as messianic, as well as to critically reclaim the past in order to construct alternative futures for themselves as individuals and for the community. The article focuses mainly on the Chilean Diamela Eltit's novel Jamás el fuego nunca (2007), in which an old couple of former revolutionary militants of the Left imprisoned in a claustrophobic space—an old bed—explore their past as militants and as a couple to understand and question notions of individual and collective identity in the aftermath of traumatic and tumultuous experiences. The novel is read in the context of other narratives such as Chilean Luz Arce's testimonial, El infierno (1993) and Argentine political scientist Pilar Calveiro's essays, Poder y desaparición (1998) and Política y/o violencia (2005), among others. This article's theoretical contribution lies in its emphasis on the ethical consideration of listening to all of the narratives that speak to us about that era cognizant of their differing motivations, desires, tonalities, and subjective trajectories. Only by paying close attention to the polyphony of voices and documents about the past—especially those that speak to us from a time of subjective crisis and trauma—can we achieve a true sense of historicity.