Angelo Zottoli's Cursus litteraturæ sinicæ as Propaedeutic to Chinese Classical Tradition

One of the most impressive landmarks in Western Sinology must be the Cursus litteraturæ sinicæ by Italian Jesuit Angelo Zottoli (1826–1902). This four-thousand page work, presented as a Latin introduction to the written Chinese language, is actually a synoptic guide to the Chinese tradition, encompassing a vast range of texts from the Shijing 詩經 (Book of Songs) to Qing-era examination essays, poetry, and letters. The Cursus was regarded even in its own time as an overly demanding text for beginners, but it remains a useful model for thinking about how scholars of premodern China should approach the linguistic and rhetorical features of texts. Though specialized study is essential, an appreciation of premodern China also demands comprehensive perspective. Conscious reflection on the Cursus and its potential may thus help to clarify some of the challenges faced by Sinology in the 21st century.     

TEXTS AND TRADITIONS IN CHINESE AND COMPARATIVE PHILOSOPHY

This article considers Quentin Skinner's critique and methodology in his seminal essay “Meaning and Understanding in the History of Ideas” vis-à-vis the current methodological debates in Chinese and comparative philosophy. It surveys the different ways in which philosophers who work with ancient Chinese texts in those related fields deal with the tension between textual contexts and autonomy and how some of the errors criticized by Skinner under the mythology of coherence, mythology of doctrines, mythology of parochialism, and mythology of prolepsis might apply to those fields. It argues that Skinner's insistence that understanding a text requires recovering its author's intended meaning by studying its linguistic context has limited application to Chinese and comparative philosophy because those fields’ most important texts are not best understood as means of communication by specific historical authors with intended messages to convey to readers. These texts are instead the means by which Chinese traditions perpetuate their respective beliefs and practices. Instead of being circumscribed by authorial intent, the meanings of traditional texts are dynamic and co-created in the process of producing, reproducing, and consuming texts as well as in the evolution of practices that also constitute each tradition. The meanings received by the audience are never exactly what authors or transmitters intended but have been transformed by each audience's own concerns and interests, even if the audience attempts to grasp what the former intended. Using the Five Classics and the Analects as examples, this article illustrates how such texts’ purposes to teach and perpetuate the practices that constitute a way of life determine their meanings. Understanding is not merely cognitive but practical as well. The meanings of such texts are not static but dynamic as traditions evolve. The debates about methods of reading and interpreting ancient Chinese texts are also debates about the nature of Chinese traditions and struggles over their futures.     

LESTER GRABBE AND HISTORIOGRAPHY: AN APOLOGIA

This response to Lester Grabbe's review of Th.L. Thompson's The Bible in History marks out substantial differences in their approach to history. It argues that Grabbe appears to overlook the book's intention to offer a critique of historicism and its rhetoric of objectivity. Particularly, Grabbe's understanding of the Bible as historiographical is disputed, and the understanding of social-historians and their concentration on Tendenz critique - a commonplace in ''second temple'' studies - is not shared by the author. Accepting a loss in both detail and accuracy, he rather recommends an approach which uses anthropological and archaeological insights, supplemented by the unwritten implications of texts, geo-political trends and intellectual history. Against Grabbe's strong objections, the necessity of caution in accepting the historicity of specific unconfirmed kings in the synchronisms of Judean and Samaritan kinglists, implied by 2 Kings, is re-asserted. On the other hand, Grabbe's charge of casting greater doubt on biblical texts in contrast to his treatment of extra-biblical texts is falsified by the author's Historicity of 1974 and subsequent known practice. He corrects Grabbe's misunderstanding of his treatment of the deity Yahweh, and, after objecting to the personally derogatory innuendoes of Grabbe's presentation of his understanding of early Judaism, he addresses the question of whether stories lie by addressing the rhetoric of story. In closing, a brief exegesis of Mark 7, 31-37 is offered as an illustration of how historicism has distorted biblical scholarship.     

Constantine,Helena, Maximus: on the appropriation of Roman history in medieval Wales,c.800–1250

This article explores the ways in which the three fourth-century figures, Constantine the Great (d. 337), St Helena (d. c.330) and Magnus Maximus (d. 388), were represented in texts produced in, or connected with, medieval Wales. The texts concerned may be described as genealogical, hagiographical or literary, and were written in either Latin or Welsh between about 800 and 1250. They include, amongst others, the ninth-century Historia Brittonum, Geoffrey of Monmouth's De gestis Britonum, and the vernacular prose tale Breudwyt Maxen Wledic. It is argued that the appropriation of the fourth-century figures occurred in a more limited number of contexts than has previously been supposed. Moreover, the evidence indicates that writers responsible for composing or redacting texts about these figures were far more likely to turn to earlier written texts for information on their subjects than to any contemporary oral traditions.     

Prophetic Criticism and the Rhetoric of Temporality: Paul Tillich’s Kairos Texts and Weimar Intellectual Politics

ABSTRACT

The paper discusses Paul Tillich’s changing conception of a “prophetic critique” of contemporary culture and society through the notion of a “kairos”, the moment of fullfilled time. It shows how Tillich refers both to a specific notion of prophecy (developed in Max Weber’s reflections on charisma) and to a concept of eschatological time (developed in Karl Barth’s dialectical theology). In different texts from the 1920ies and the 1950ies, Tillich uses the idea of “kairos” for a critique of the “idols” of bourgeois culture that is both radical and urgent. However, read in their historic sequence, these texts also reveal the difficulty of upholding the urgency of such a critique over time – as a result, Tillich’s notion of “kairos” becomes more and more reflexive and self critical as the possibility of prophetic critique is concerned.     

Sovetskaya Arktika journal as a source for the history of the Northern Sea Route

This paper is about reading and using the Soviet texts published in the 1930s on the Northern sea route (NSR) and the Arctic in general. The history of the NSR exploration and exploitation and its current potential as a round-the-year transportation waterway connecting the Pacific and the Atlantic is outlined. Specific features of the 1930s’ sources for the study of the NSR are explored using the example of the journal Sovetskaya Arktika (The Soviet Arctic), published between 1935 and 1941. The representation of the Northern Sea Route in this journal is described from two perspectives: what was presented (and what wasn't) and how it was presented. Special characteristics of the language used are considered to be interesting examples of the Soviet version of “totalitarian language” (newspeak, langue de bois). Historical sources written in this kind of language require special skills and special caution to read, interpret, and use.     

Watching the city: the politics of space in Pizza,birra, faso

In this article, I discuss the representation of Buenos Aires in Pizza, birra, faso. Paying attention to some of the film’s salient aspects vis-a-vis its portrayal of urban space, my analysis has as its ultimate goal to reveal the ways in which the film engages in a political critique that might seem absent if studied solely from a narrative point of view. In this sense, Pizza, birra, faso is a paradigmatic example of the ways in which many of the films of New Argentine Cinema engaged with their political context differently to films of the post-dictatorship generation. To unearth this political content, I will argue, it is necessary to study these films as films, and not merely as texts.     

Laughing at a saint? Miracle and irony in the Vita Gangulfi prima

This article examines the Vita Gangulfi prima, a text which was frequently copied and widely circulated in the Middle Ages. It argues that the text can be understood as an ironic discourse on miracle stories in hagiographical texts: the central message of the Vita is that meek and penitential living leads to sanctity, and not the enjoyment of stories about miracles. At the same time, the Vita presents the reader to some extent with a performance of this idea. The reader who sees through to the Vita's ironic intent is encouraged to laugh at the saint and thereby comes to comprehend the very sin for which the various characters in the Vita are punished, while the text simultaneously depicts penitence as the way out of this sinfulness. The Vita's critique of miracle stories made an eccentric contribution to a discourse which was also carried on in a number of other hagiographical texts of the early tenth century.     

An argument manqué: Kate O'Brien's Pray for the Wanderer

Kate O'Brien wrote Pray for the Wanderer (1938) as a riposte to the Irish Censorship of Publications Board for the banning of her novel Mary Lavelle (1936). While Irish writers routinely fell afoul of the government, Pray for the Wanderer stands alongside only Liam O'Flaherty's The Puritan (1932) as a novelistic response to censorship. However, despite the historical importance of these two books to Irish Studies, there has been very little of substance written on either of them. It has instead become a short-hand method of discussing censorship for scholars to simply gesture towards these works and their authors as exemplary. In the end, this approach does nothing to enhance our understanding of how censorship functions, the contentious debates it engenders, or the social nature of such a text. The article addresses these lacunae by examining Pray for the Wanderer as a critique of censorship. By setting the novel alongside contemporary press reports and editorials, the article demonstrates that while the book might be critical of censorship and its effects on artists, there is much in it that undermines the anti-censorship position it purportedly takes.     

THE HISTORICAL ROOTS OF A. E. NORDENSKIÖLD’S (1832–1901) CONSERVATIONAL PHILOSOPHY

One of the founding texts within the history of Nordic conservation is ‘Förslag till inrättandet af Riksparker i de nordiska länderna’ (A Proposal for Establishing Nation’s Parks in the Nordic Countries), written by the Finnish-Swedish scientist and explorer Adolf Erik Nordenskiöld (1832–1901) in 1880. It is comparable to influential texts of US environmental history, such as George Catlin’s Illustrations of the Manners, Customs, and Condition of the North American Indians (1845–1848) and George Perkins Marsh’s Man and Nature (1864). The ideas developed in the essay are expressions of an environmentally literate person. Nordenskiöld perceived destructive developments taking place in the environment and set down proposals to prevent or remedy this undesirable situation. This article will discuss the historical roots of Nordenskiöld’s conservational philosophy, such as the modernization process, patriotic ideas from the Romantic era, and, above all, the influence of US thinkers, most notably George Catlin, who proposed the opening of ‘nation’s Parks […] on the great plains of the West’. The influence of Nordenskiöld on the subsequent conservation movement in Finland and in Sweden will be examined in detail. The first national parks in Europe were established in Sweden in 1909.     

George Egerton,James Joyce and the Irish Künstlerroman

George Egerton (Mary Chavelita Dunne, 1859–1945), from Co. Laois, was the New Woman author most closely associated with the Decadent movement. As such, she was also the New Woman writer most profoundly affected by the downfall of Oscar Wilde. After the Wilde trials of 1895, Egerton's connection to Decadence and New Womanhood would make her work anathema to much of the British public. This essay will argue that ongoing tendencies to situate her texts solely within the New Woman categorisation and an English cultural location have had the detrimental effect of obscuring their importance to a specifically Irish literary tradition. By examining Egerton's 1898 novel The Wheel of God, focusing on its status as an Irish Künstlerroman written from a position of exile, and drawing comparisons between it and the works of James Joyce, this essay will seek to redress this imbalance.     

Righteous Realism Versus Postmodern Play: The Israeli–Palestinian Conflict in Female-Authored French Fiction

This article analyses literary mediations of francophone Jewish attitudes towards Israel, and particularly towards the Israeli–Palestinian conflict. Its primary corpus comprises two female-authored novels published during the Second Intifada: Olivia Rosenthal's Les Fantaisies spéculatives de J.H. le sémite (2005) and Chantal Osterreicher's L'Insouciance d'Adèle (2006). It demonstrates how these two texts represent antithetical stances towards Israel, the former intermittently critical and even censorious, the latter defensive and at least partly valorising. Given the status of both authors as French-born Jews (although Osterreicher now lives in Israel), both of these texts can be seen to mediate heterodox attitudes to the conflict. But the heterodoxy depends upon the context in which the reader places the two authors. In the context of the twenty-first-century France in which it was published, which, like most other countries in the global mediasphere, is heavily critical of Israel, Osterreicher's text is acidly contestatory of default-position anti-Zionism. On the other hand, in the context of the French Jewry to which Rosenthal belongs, which has traditionally evinced unflinching solidarity with Israel, her own critique of that country's dealings with Palestinians is equally contestatory, and, despite its ludicity, is no less impactful than Osterreicher's reverse discourse. A final axis of enquiry is the extent to which there may be some consensus as well as obvious dissensus between these two ostensibly antinomous texts.     

The Politics of Subjectivity in Vangelis Raptopoulos’s Urban Stories

In this article I offer a critical analysis of the spatial cultures of modern Athens through the urban portraits presented in three fictive stories by Vangelis Raptopoulos—“At the Bottom of the Sea” (Sto Vytho), “One-Way Street” (Monodromos), and “Long-Distance Call” (Yperastiko)—from his 1995 collection “In Pieces” (Kommatakia). I argue that by constructing first-person fictive narratives, written in confessional prose, Raptopoulos problematizes the notion of subjectivity in its varying relationships to modern urban and spatial cultures. My main focus is on the practice of subjective recitations of urban space in view of the narrator’s experiences of imaginative and physical spatial appropriation. I argue that these experiences and the fragmentary style, through which they are conveyed in the stories, are an incisive critique of the official planning practices of urban public space and prescribed practices of spatial mobility. By drawing on the critical-philosophical and critical-historical literature, with particular reference to Benjamin, Foucault, Lefebvre, and de Certeau, this article contributes to the broader critique of the politics of subjectivity in modern Europe.     

WHAT WAS CRITICAL HISTORY? A READING OF RICHARD SIMON'S HISTOIRE CRITIQUE DU VIEUX TESTAMENT

The roots of our modern critical historical attitude are usually set in one of the following phenomena: (1) the Quarrel of the Ancients and the Moderns; (2) the establishment of historiography as a scientific discipline; and (3) the newly gained awareness of anachronism. However, these accounts either neglect the normative character of the above‐mentioned phenomena or operate with an a priori definition of “critical history,” which leads them to retrospectively attribute the concept of “critique” to historical realities that have not used the term to denote their attitude toward or their treatment of the past. Rather than starting from an a priori definition of what “critical history” is, I propose to inquire into what “critical history” was at the moment when it was first conceived as such—namely in Richard Simon's Histoire critique du Vieux Testament. I will begin by presenting Simon's conception of critique, which entailed: (a) a grammatical and philological treatment of the text in question; (b) a historical and cultural contextualization of this text; and (c) a specific type of judgment to be applied to what is written therein. Since this last aspect constitutes the key to understanding critique's attitude toward the past, I will, in the second part, focus my attention on the notion that plays a pivotal role in the exercise of “critical judgment,” that is, on the concept of tradition. Last, I will propose that since Simon's critical history does not seem to be completely autonomous in relation to its object, the roots of our modern call for normative autonomy vis‐à‐vis the past should be sought with the authors whom Simon opposed in his work, but from whom nonetheless he inherited the term critique: Protestant authors such as Scaliger, Casaubon, and Cappel.     

The meaning of literacy: an Italian reappraisal

Abstract

This article discusses the literacy trend in modern Italy in the light of recent literature on history of reading and, more generally, cultural history. The focus is on two subjects: (1) the essential features of Italian literacy in the modern age, highlighting elements such as heavy censorship, hostility to compulsory education from the ruling classes, training essentially based on voice and memorizing, etc., and (2) the uses of literacy, that is the access to and the comprehension of written texts, especially regarding people with minimal skills or cut off from college training (i.e. children, women and peasants).     

Bentham on asceticism and tyranny

In the late 1810s, Jeremy Bentham wrote a set of texts entitled Not Paul, But Jesus, arguing against the religious authority of St. Paul, and the principle of asceticism he propagated. This paper argues that Bentham’s critique of the principle of asceticism was not only or primarily a religious one, but a political one. Bentham objected to the principle of asceticism because it could be used to provide practical and ideological support for tyranny. The principle of asceticism, as a principle which repudiated common pleasures, provided a ‘cloak’ for tyranny, in giving rulers a reason to establish laws which penetrated further into the everyday activities of men and women (than would have been justified under the principle of utility), and so enabled them to increase their power over their subjects. The principle of asceticism also enabled rulers to create the conditions of fear and social isolation, which encouraged obedience to their laws. The Not Paul texts and related writings can be read as an extended argument against the principle of asceticism as a political principle, and as a defence of common pleasures.     

AN IMPERIAL SYLLABUS

Ten Books That Shaped the British Empire, edited by distinguished historians Antoinette Burton and Isabel Hofmeyr, brings together ten essays on individual books with a substantial methodological introduction. Covering the full geographical expanse of the Empire, the volume seeks to unify book and imperial history through careful accounts of the circulation, recycling, and uptake of each of the books under consideration. The upshot is an invaluable overall work with important individual contributions. At the same time, the project's methodology and mode of presentation raise questions for the writing of history, particularly at the nexus of the histories of empire and of the book, that are reiterated but never queried within the volume itself. Specifically, in its focus on the moment of the circulation of texts, Ten Books That Shaped the British Empire reflects a general condition in the human sciences: a resistance to narrative, to causality, and to critique, which this essay attempts to describe and briefly explain.     

TRAUMA DELEGITIMIZED: KARL LÖWITH AND THE COSMIC VIEW OF HISTORY

This article uncovers the work of trauma in Karl Löwith's historical thought. Although best known for his critique of the philosophy of history and for the conception of secularization in his 1949 book, Meaning in History, Löwith deepened his positive historical vision in several essays that he wrote in the 1950s and 1960s. From these texts emerges a unique historical orientation, which I call the “cosmic view of history.” This perspective was at once a critique of modern historical consciousness and an embodied corrective to that consciousness, one in which the catastrophes of the twentieth century were relativized and made endurable. In both the origin and structure of this historical orientation and in its textual expression in Löwith's work, trauma is a residual force that links Löwith's language, his experiences, and the postwar context. The role of trauma in Löwith's thought further reveals a process of delegitimization in which historical consciousness and historical events lose their power to determine historical meaning, thus enabling a response to and an escape from catastrophe. This article also explores the significance of this cosmic view of history for contemporary theoretical concerns related to the Anthropocene and its consequences for historical theory.     

Death in three scenes of recitation

In the discourse of Bhagat Singh and his comrades, their own death is not presented merely as a necessary means towards a desired political end. Instead, it is often invested with an intense significance that exceeds its political function. This essay proposes that literary and poetic tropes borrowed from available languages of love, revolution, and religion played a central role in this imagining of death. It argues that we cannot comprehend the sphere of the political inhabited by Bhagat Singh, Ram Prasad Bismil, and their comrades without taking seriously this literary dimension. Political action, in this sphere, in large measure depended on “reciting”—that is to say, appropriating and performing—gestures, phrases, and stances learnt from an astonishingly varied repertoire of literary texts. The essay also critically examines contemporary recitations of the work of the revolutionaries, with special attention to the discourse of the right-wing Bhagat Singh Kranti Sena on the one hand, and that of the popular film Rang de Basanti (2006) on the other. It argues that such appropriations focus only on the revolutionaries’ fidelity to the nation, while neglecting or repressing the critique of the state evident in Bhagat Singh's work, and especially in his admiration of the anarchists.     

Culture and Truth: Nietzsche and Classical Philology

Several recent studies have returned to the famous controversy over the reception of Nietzsche’s Birth of Tragedy from the Spirit of Music (1872). By reinterpreting it within the immediate context of Germany in the early 1870s, James Whitman understands this controversy as a Methodenstreit within Classical Philology and James I. Porter claims that, through this controversy, Nietzsche developed an extensive critique of modern culture. I contend that Nietzsche’s reaction to the scholarly rejection of his first publication resulted in no immediate response on his behalf; rather, it led to three years of intense rethinking and strengthening of the position he took in The Birth of Tragedy. This is evidenced in his early published essays and notebooks of 1872–1875. From the first readers of these early notebooks, Karl Schlechta and Anni Anders, to its most recent interpreters, Richard T. Grey and Alexander Nehamas, these scholars are unanimous in understanding them as Nietzsche’s attempt to work through a number of conventional philosophical problems. I argue that Nietzsche developed in these essays and notebooks a type of criticism that broke away from all traditional philosophical problems and creatively introduced such notions as cultural horizon, background phenomena, and life as a philosophical measure — all of which would be further refined in his mature texts of the 1880s and underpin his innovative concepts of the will to power and eternal recurrence.