Rescuing the Future: César Vallejo and Postcolonial Thought

This article explores some of the ways in which the Heptaméron's thirteenth nouvelle plays upon epistolary expectations established by medieval letter-writing traditions, and it suggests how sixteenth-century epistolary exchange had shifted from its medieval antecedents, particularly in regard to the materiality of letters. It also considers the implications of Marguerite's epistolary play for the letter-writing landscape and for the subject at the very heart of the Heptaméron: love, and the fictions we necessarily engage in writing about it.     

Friendship and love in the lives of two twelfth-century English saints

For twelfth-century religious the vow of chastity did not mean renouncing a rich affective life. Along with the love of God, Aelred of Rievaulx and Christina of Markyate both found room in their lives for profound emotional relationships with several individuals. These relationships were not carnal but to call them ‘friendship’ underestimates their strength and passion. The modern distinction between passionate sexual love and passionless asexual friendship is inappropriate here. ‘Spiritual love’ best describes these relationships: deep and exclusive without being carnal, involving the passions of the soul rather than those of the body. Vitae survive for both Christina and Aelred, and Aelred also wrote several treatises on the subject of love and friendship. The biographers and Aelred himself followed in a medieval tradition of using the language of erotic love to describe spiritual relationships. These spiritual love relationships did not fit the monastic ideal of love (caritas) towards all; they were particular and exclusive (in each person's life, the several relationships were sequetial, not simultaneous). But they do indicate that twelfth-century monasticism provided a channel for the emotions we today connect with erotic love, without the rupture of vows of chastity or virginity.     

A Japanese “Girl's Reading” of Dostoevsky's Poor Folk: Senuma Kayô and the Origins of Japanese “Girls' Literature”

Senuma Kayô (1875–1915) was Japan's first woman translator from Russian. She is now remembered mainly for her translations from Chekhov. This paper examines one of Kayô's early works, Mazushiki shôjo (A Poor Girl, 1904), translated from Dostoevsky's Poor Folk, which was one of the first Japanese translations of a work by Dostoevsky to be made directly from the Russian original. Kayô chose to translate only a part of Dostoevsky's work, focusing on the memoir of the character Varvara, in which her first love and its tragic end are recounted. While the central theme of Dostoevsky's work is poverty and its impact on human relationships, in Kayô's translation the central theme is Varvara's misfortune in love. In this emphasis Kayô found a “girl's story” in Dostoevsky's novel, and Mazushiki shôjo foreshadowed a new wave of Japanese girls' literature, which attracted many new female readers. Kayô's translation style is examined to see how it contributed to the development of a style appropriate to girls' story writing.     

Is Francesco Patrizi’s L’Amorosa Filosofia a heterodox reading of the Symposium?

ABSTRACT

This paper focuses on L’Amorosa Filosofia, perhaps the most compelling response to Ficino’s De Amore produced in the sixteenth century, as it is centered on the notion of love as philautia, based upon a naturalistic and psychological interpretation. The learned lady Tarquinia Molza, the most important interlocutor of Francesco Patrizi, affirms that love, from its beginnings in the inner self to its end, when reaching the divine, cannot but be a phenomenon that engages the sense of touch, showing a naturalistic attitude toward the body and an interest in the mediation between matter and spirit. Contrary to popular notions of self-love as selfish and callous, an honest man must necessarily love himself first in order to love others. In The Praise of Folly, Erasmus also tackles the concept, making Folly praise Philautia as a fundamental means for happiness. More relevant to Patrizi’s work, in Mario Equicola’s De Natura de Amore, there is a long digression on the virtues of self-love.     

A Thematic Analysis of “Love” and “Truth” in Caritas in Veritate

Abstract

The encyclical Caritas in veritate uses love as its guiding theological theme, and this innovation exposes the encyclical to critical reflections from some of the greatest theological minds of the mid-twentieth century. This article attempts to revive these critiques in order to analyze Benedict XVI’s use of caritas. Does Benedict’s use of love differ from his predecessors, and is it in any way more adequate? Are the critiques leveled against a social ethic of love merely the product of a hopelessly cynical age, or is love merely a species of interpersonal amity-inapplicable to broader social contexts? Does the fusion of love with the fundamentally contested notion of truth clarify what the Pope means by caritas, or is this conceptual marriage fraught with imprecision and inconsistencies?     

The failure of parenting and the success of love in Robert McLiam Wilson's Ripley Bogle and Eureka Street

Robert McLiam Wilson has become one of the most influential literary voices to emerge from Northern Ireland since the Troubles began, and he has challenged the understanding of contemporary Irishness. His novels are gritty, acerbic and he constructs images of Belfast that are as startling as they are affectionate. Both Ripley Bogle (1989) and Eureka Street (1996) involve characters from broken families who, in spite of sectarian violence around them, find emotional support from unlikely individuals. Failure of parenting is a persistent motif in McLiam Wilson, but so too is the triumph of love because the protagonists of Ripley Bogle and Eureka Street both turn to unlikely individuals for guidance. Although traditional parenting fails, pseudo-adoptive parents mollify both Ripley Bogle and Jake Jackson by granting them support and love.     

Bradley Holt,Thirsty for God: A Brief History of Christian Spirituality

Abstract

In this essay, I consider the relationship between more radically open conceptions of democracy and the recent "return of religion" as the return of distinct, particular religions. The radical democracy of figures such as Derrida, Badiou, and Hardt and Negri is found to be not radical enough to be open to the particular religious other. Derrida's "religion without religion" does violence to the particularity of concrete religious traditions, Badiou appropriates Paul's universalism while abandoning the particularity and difference in his conception of collective identity, and Hardt and Negri advocate a "politics of love" while severing that love from its ground— namely, God. I then show a way of rethinking both society and Christianity so that Christianity finds a place in society and society makes room for Christianity. A radical Christianity devoid of self-privilege and triumphalism provides a model for an intersubjectivity of love in which the other really comes first. Paul's radical conception of membership in the body of Christ accomplishes precisely what radical democracy fails to do: it allows for heterophony as well as polyphony, and incoherence as well as commonality. It is only when church and society allow the possibility of incoherence and heterophony that they are truly open to the other, and it is only when they are truly open to the other that they satisfy the demands of a truly radical democracy and radical Christianity.     

The Tragedy of Politics: Shakespeare's Antony and Cleopatra

Abstract

In Antony and Cleopatra, Shakespeare uses the story of the two lovers to dramatize the tragedy of politics. The excessive love of self that characterizes the two serves as a metaphor for the larger story of Rome's descent into tyranny. Unless love of country, that is, love of one's fellow-citizens, tempers self-love, a state loses its capacity to sustain even that degree of freedom that belongs to kingly rule. But Shakespeare also depicts the love of Antony and Cleopatra for each other as something noble; there is something worthy of our love that is higher than freedom. The tragedy of politics lies in the opposition of these two loves.     

Walther Birkmayer,Co-describer of L-Dopa,and His Nazi Connections: Victim or Perpetrator?

Walther Birkmayer, an Austrian neurologist, codiscovered the efficacy of levodopa therapy for Parkinsonism in 1961. However, little has been published regarding Birkmayer’s ties to National Socialism. Through documentary review, we have determined that he was an early illegal member of the SS and the Nazi party, taking part in the “de-Jewification” of the Vienna University Clinic of Psychiatry and Neurology. He also was a leader in the Nazi racial policy office and was praised for his dedication and fanaticism despite being forced to later resign from the SS. He sought support from leading Viennese Nazis, and was able to maintain his professional status for the war’s remainder. Postwar, he succeeded at reintegration personally and professionally into Austrian society, all but erasing any obvious ties to his Nazi past. His story reflects ethical transgressions regarding professional and personal behavior in response to a tyrannical regime and provides lessons for today’s neuroscientists.     

John Banville’s “monstrous child”: freedom and inheritance in Shroud

ABSTRACT

John Banville has described his novel Shroud (2002) – a fictionalised re-imagining of the 1988 scandal of Paul de Man, whose war-time publications for a collaborationist journal were discovered after his death – as his “monstrous child” that only he could love. This essay turns to Derrida’s thoughts on monstrosity, and in particular his framing of the future-to-come as an unforeseeable reckoning between Nietzsche and Rousseau, whose approaches to human freedom and authenticity remain philosophically irreconcilable. Shroud engages with these two inheritances on a thematic level, bringing them into conversation through the characters of Vander and Cass. The interruption of intergenerational love and the prospect of a child between them, however, makes Derridean monstrosity – that more properly deconstructive trope that opens to the future by unearthing traumatic inheritances from the past – into a structuring principle, and the means by which we might best understand the novel itself as a “monstrous child”.     

Troubadours in Debate: The Breviari d'Amor

Matfre Ermengaud's thirteenth-century Occitan encyclopedia, the Breviari d'Amor, concludes with a treatise on courtly love, the “Perilhos tractat d'amor de donas segon que han tractat li antic trobador en lors cansos.” In this treatise, the chief figures of courtly love—the lovers, ladies, troubadours, and maldizen, with Matfre as narrator and participant—dispute key tenets of love, quoting frequently from numerous troubadour lyrics in order to prove their arguments. In fact, the “Perilhos tractat” presents quotations of troubadour lyric in a disputative manner so as to highlight the troubadours as themselves in debate, although the Breviari purports to be structured by the overarching principle of love dictated by the visual mnemonic metaphor of the Tree of Love. This study examines the quotations of the troubadour lyrics here as dialectical, then, rather than as expressing and confirming a unitary vision of Natural Love. The “Perilhos tractat” is a debate not simply on love but also on the understanding and reception of the troubadours more broadly; that is, Matfre's dialectical use of troubadour lyric generates a broader debate about the meaning of the troubadours’ lyrics and their poetic legacy in the late thirteenth century.     

Hubert Humphrey and Political Science

Abstract

This study argues that Aquinas’ account of tyranny grants citizens a surprisingly wide ambit for resistance to tyrants but that such actions demand a tall order for even the most virtuous citizens: knowledge of the hierarchy of ends in politics and the prudence to apply it under the pressure of a tyrannical government. We consider sections of the Summa Theologiae and De Regno, Aquinas’ most sustained discussion of tyranny, to demonstrate the theoretical illumination that the former provides of the latter. De Regno, we argue, presents a negative teaching of the best regime and citizen, one in which citizens are shown the need for their own virtue in discerning the roots of tyranny and their remedy. With the Summa, we show how such prudential decisions fit within the orders of charity and piety: the citizen must come to see love of country as intrinsically ordered to love of family and God. Ultimately, Aquinas’ resistance theory rests on a hierarchy of ends for civil government that orders both ruler and citizen to God.     

The smell of victory: A typology of reification in French discourse on North-American Indians

I love the smell of napalm in the morning. It smells like … victory. (Colonel Kilgore in Apocalypse Now)     

Politics without democracy 1815–1914: Perception and preoccupation in British government

Nietzsche's embrace of the idea of eternal recurrence has long puzzled readers, both because the idea is inherently implausible and because it seems inconsistent with other aspects of his philosophy. This paper offers a novel account of Nietzsche's motives for that embrace—namely that Nietzsche found in eternal recurrence the only possible way to reconcile three potent and apparently conflicting convictions: (1) there are no Hinterwelten (“worlds-beyond”), (2) the great love (take joy in) all things just as they are (amor fati), and (3) all joy wills eternity. The case for this account has two parts. I show first that Nietzsche was deeply committed to each of these principles at or before the time the idea of eternal recurrence “came to” him in 1881 and second that these principles, though in apparent conflict, can, as Nietzsche understood them, be reconciled by, and only by, the idea of eternal recurrence. It follows, I argue, that the idea of eternal recurrence was originally independent of Nietzsche's conceptions of the will to power and the Übermensch.     

Work and wages,natural law,politics & the eighteenth-century French trades

This paper discusses three adaptations of Shakespeare's history plays written during the 1720s. These texts, I contend, counter claims that positive representations of women during this period were confined to the domestic sphere. In these plays women are active participants in the public realm of politics and commerce. The heroines of Ambrose Philips’ Humfrey Duke of Gloucester (1723), Aaron Hill's King Henry the Fifth (1723) and Theophilus Cibber's King Henry the Sixth (1724), rather than being driven by love and domestic duty, act on political motivation. Patriotism, which characterises these women, is the primary political slogan of all three plays. These female protagonists exemplify the value of a patriotic political conduct that crosses party lines. Their unpartisan or universal brand of patriotism anticipates the opposition views expressed by Bolingbroke in the following decade. This paper also addresses the broad consensus amongst Feminist critics that women in adaptations of Shakespeare provide little more than mere ‘breeches roles’ titillation. The histories of Philips, Hill and Cibber represent heroines who, no less than their male counterparts, exercise control during political crises. These women are not objects of titillation but subjects for emulation.     

Lincoln's Reflective Patriotism

Abstract

In speech and deed, Lincoln's statesmanship manifests the possibility of an honorable, reasonable, and just love of country—that is, a reflective patriotism imbued by a republican love of liberty under God's Providence. In his speeches and writings, Lincoln consistently underscored that love of country must be governed by “reason,” “wisdom,” and “intelligence.” Thus, in his First Inaugural, March 4, 1861, he characteristically appealed to the combined forces of “Intelligence, patriotism, Christianity, and a firm reliance on Him, who has never yet forsaken this favored land.” Lincoln's reflective patriotism was nurtured by his gratitude to the Founders and measured by his fidelity to a national Union dedicated to the universal moral principles of the Declaration under the particular rule of law established by the Constitution. Historically, it was articulated as an alternative to rival forms of allegiance that Lincoln opposed as both unjust and unreasonable during the Civil War era—namely, sectionalism, nativism, and the imperialism of Manifest Destiny. Each of these disordered forms of love threatened the inseparable moral and fraternal bonds of liberty and Union that Lincoln sought to perpetuate through an ordinate love of country guided by wisdom and critical self-awareness. Lincoln's Eulogy to Henry Clay, June 6, 1852 provides the most cogent expression of his reflective patriotism.     

Why Nietzsche embraced eternal recurrence

Nietzsche's embrace of the idea of eternal recurrence has long puzzled readers, both because the idea is inherently implausible and because it seems inconsistent with other aspects of his philosophy. This paper offers a novel account of Nietzsche's motives for that embrace—namely that Nietzsche found in eternal recurrence the only possible way to reconcile three potent and apparently conflicting convictions: (1) there are no Hinterwelten (“worlds-beyond”), (2) the great love (take joy in) all things just as they are (amor fati), and (3) all joy wills eternity. The case for this account has two parts. I show first that Nietzsche was deeply committed to each of these principles at or before the time the idea of eternal recurrence “came to” him in 1881 and second that these principles, though in apparent conflict, can, as Nietzsche understood them, be reconciled by, and only by, the idea of eternal recurrence. It follows, I argue, that the idea of eternal recurrence was originally independent of Nietzsche's conceptions of the will to power and the Übermensch.     

The ‘arch priestess of anarchy’ visits Lahore: violence,love, and the worldliness of revolutionary texts

In 1909, a Criminal Intelligence Department official in Delhi warned of Russian-born anarchist Emma Goldman's trip to India scheduled for the following year. The ‘arch priestess of anarchy’, as she was called in the file was planning to arrive from the US for a lecture series across India. Because she posed a definite threat to the British Raj, officials moved quickly to bar her entrance at either Bombay or Madras. This essay, nevertheless, reframes Goldman's stalled South Asian lecture tour to focus on the ways in which the anarchist still appeared in Delhi and Lahore over the next twenty years, especially in the writings of Bhagat Singh.

Though Goldman and Singh never formally met – Singh never left India and Goldman, in spite of her plans, technically never arrived – the two share a common vocabulary. Attention to this adds not only greater texture to the two thinkers’ sensitive and ambivalent view of revolutionary action, but also illuminates the broad network of thought in which the two writers located themselves.

This paper moves examines, in turn, four central metaphors of Goldman and Singh's texts: the mass and violence; humanity and love. In my analysis here, I suggest that we see two metonymic pairs of concerns. In this sense, the mass is metonymic to humanity and, subsequently, mass violence is metonymic to a love for humanity. Metonymy, in contradistinction to metaphor, renders in starker relief the textual gymnastics of revolutionary thought. Consequently, ‘humanity’ stands not only as an extension of ‘the masses’, but moreover humanity retains its central proximity to the crowds which form it. Similarly, and written with equal vigour in the texts under analysis here, is that ‘love’ is both ‘violence’ extended to humanity, and ‘love’ is in intimate proximity to ‘violence’. The sustained interest in the masses, violence, humanity, and love turns our attention, in the final instance, towards a commitment to cosmopolitanism as an aggressively affiliative textual stance.