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61.
In 1912, Ya?yā Dawlatābādī composed two poems, the form of which diverged greatly from the canonical rules of tradition. Both poems were based on syllabic meters. Critics and historians of modern Persian literature have given these poems little consideration, and discussed them merely from the point of view of metrics. When compared to the great modernist endeavors in the poetry of the time, these pieces were judged severely, or altogether disavowed. This paper aims to show that, beyond mere metrical audacity, Ya?yā Dawlatābādī’s syllabic poems were in fact innovative. As the article argues, they were born out of the same quest for fresh poetic forms that induced contemporaneous modernists to create new, individualized poetic patterns.  相似文献   
62.
This essay begins by determining the nature of Richard Eldridge's project. Referring mainly to writings by Immanuel Kant and Walter Benjamin, I view his attempt as considering what it involves to be an agent in a historical setting. According to Eldridge, the correct answer will have to involve the right combination of Kant's emphasis on rational self‐determination and Benjamin's account of spontaneous (yet nonrational) self‐transformation. In response to this answer, I suggest that Benjamin's view may not easily lend itself to being made compatible with Kantian thinking. In particular, Benjamin's effort to think experience in terms that do not make any reference to rational self‐determination must be viewed as deeply foreign to Kant's project. I also argue that Kant's third Critique, in particular its conception of reflective judgment, could have provided Eldridge with a view of agency and experience that does not deviate substantially from Kant's project elsewhere. At the end of the essay, I argue that the duality we find in Eldridge's exposition should be viewed as not only related to individuals but to society in general. An attempt to resolve it must involve reflection on how historically constituted social forms create such stark oppositions between reason and its other.  相似文献   
63.
Given World and Time is a collection of essays that summarizes much of the recent work on the theory of time, including cultural, political, and social conceptualizations of temporality. The grounding narrative of this collection, roughly stated, leads from the German and German‐Jewish ideas of a temporality of crisis developed in the 1920s, to the French poststructuralism of the 1960s and 1970s, and concludes with the American syntheses of the 1980s and 1990s. Methodologically, the book weaves together different historical narratives with a new emphasis on their temporal dimension, all seen from the perspective of critical theory and recent cultural critique. However, it is interesting to point out that the majority of the articles do not challenge the classic critical tools of modernism, in spite of the frequent reference to poststructuralist critique. The volume editor has also not acknowledged more recent work that treats similar topics and themes through the application of a radical political critique, most significantly the work associated with biopolitics and the so‐called theological turn.  相似文献   
64.
Davis argues that the familiar periodization dividing European history into medieval and modern phases disguises a claim to power as a historical fact. It justifies slavery and subjugation by projecting them onto the “feudal” Middle Ages and non‐European present, while hiding forms of slavery and subjugation practiced by “secular” modernity. Periodization thus furnishes one of the most durable conceptual foundations for the usurpation of liberty and the abuse of power. In part I, devoted to “feudalism,” Davis traces the legal, political, and colonial struggles behind the development of the concept of “feudal law” in early modern France and England and unravels just how that concept hides colonial oppression while justifying European sovereignty. In part II, devoted to “secularization,” she demonstrates the failure of twentieth‐century critics of “secularization” like Carl Schmitt, Walter Benjamin, Karl Löwith, Hans Blumenberg, and Reinhart Koselleck to break out of the limits imposed by the medieval/modern periodization. Part II concludes with a look at conceptual alternatives in the writings of Amitav Ghosh and the Venerable Bede. Three limitations of this book are worth mentioning. It traces the political history hidden by the concept of “feudalism,” but does not trace the political history hidden by the concept of “religion.” It offers no answer to the question of how to break the link between scholarship and politics without ending up in a logical impasse or reinforcing the link. It does not address the possibility that answering this question may require breaking with the terms of professional historical inquiry. Perhaps the question could be answered in terms like those that led Wittgenstein to characterize his Philosophical Investigations as remarks on the natural history of human beings.  相似文献   
65.
This article investigates the language the great Indian Muslim reformer of the nineteenth century, Saiyid Ahmad Khan, uses to conceive of temporalities. The attention is directed toward the way he imagined the relationship between the present and the past, on the one hand, and the future, on the other hand, and toward the changes these configurations underwent in the course of his lifetime. The article will follow up these questions in three sections, focusing on three phases of Saiyid Ahmad Khan's life: first, his early years as a colonial officer and scholar (1840s–1860s); second, the period when the comparative gaze became crucial, leading to the establishment of a scientific society and to a voyage to London (1860–1871); and finally, the time when the Aligarh College occupied the center stage of his life (1871–1898). On one level this can be read as a straightforward history of concepts and temporalities. At another level, the article contributes to the ongoing debate about the past, which is simultaneously absent and hauntingly present. It follows Reinhart Koselleck to India where he never went and listens to the conversations between him and Saiyid Ahmad Khan, who died before Koselleck was born, thus blurring the lines not only between the past and the present, but also between the emic and the etic, and between historians and those they study. Like any meaningful encounter, it transforms its participants and the concepts with which they entered the dialogue.  相似文献   
66.
If tradition has often figured as modernity's other, the Islamic tradition has long played the role of the modern constitutive other par excellence. Modern secularizing practices of timing and spacing feed this grounding of the political beyond the conceptual grip of tradition. The works by the Moroccan historian and philosopher Abdallah Laroui (b. 1933) put forward a concept of heterotemporality that distances itself from secularizing practices of timing and spacing, and, importantly, also from theological ones. His critique enables us to understand each of these practices as viewing heterotemporality through one master temporality, a view that represents temporality as, in Laroui's words, “absolute” time. First, this privileged temporality is the homogeneous time of secular progress, and second, it is the homogeneous time of theological truth. Laroui unsettles both practices of timing and spacing by discussing heterotemporality as governed by what he calls the antinomy of the concept of history. For Laroui, this antinomy refers to a specific temporal dynamic that results from the tension between the fundamental discontinuity and incoherence of history, on the one hand, and the production of continuity and coherence through human observers, on the other. Laroui thus reveals that the claims about continuity and coherence that sustain groundings of the political within homogeneous time—either secular or theological—must always be understood in relation to their position within the temporal dynamic of the antinomy of the concept of history. In revealing the temporal dynamic of this antinomy within the Islamic tradition, Laroui reworks the architecture of difference that keeps the secular modern and the Islamic theological conceptually separated from each other.  相似文献   
67.
Conceived as a satirical poem in the best French tradition, “1909” contrasts a beautiful woman dressed in the latest fashion with the “atrocious women” who work in factories. That Apollinaire finds the latter more appealing has important ramifications for modern poetry. The present article examines the previous studies, synthesizes their findings, and analyzes the poem in detail.  相似文献   
68.
This paper considers the functionality and biographies of artifacts in the context of historical archaeology. It is argued that in order to understand how human life in the recent past unfolded in relation with material culture, artifacts must be recognized to perform various unobvious functions and also be conceived as processes rather than bounded physical objects. The paper begins with a theoretical discussion and then focuses on the post-acquisition life of artifacts and human-artifact relations in the seventeenth-century town of Tornio, northern Finland.  相似文献   
69.
This article argues that, in the fourteenth century, there was a wave of nostalgia that was provoked by extreme structural change: this was a moment of demographic catastrophe (with famine and plague), endemic warfare, economic fluctuation, intensified urbanization, and intellectual and spiritual novelties. Yet scholars from a range of disciplines have assumed that nostalgia and modernity are intimately connected. Given these framings of nostalgia as a modern phenomenon, this article seeks to explore the implications of premodern nostalgia. It begins by setting out the arguments for the intertwining of nostalgia and modernity. Some have argued that modernity brings a sense of rupture and that this produces nostalgia. Others, relatedly, have argued that modernity seems to speed up our experience of time and that this produces a nostalgia for a slower-paced and more predictable past. I juxtapose these arguments with evidence of fourteenth-century outpourings of nostalgia across a range of contexts in England, Italy, and France. I analyze examples of nostalgia in political contexts (both radical and reactionary), nostalgia for apparently lost economic orders, nostalgia for a lost set of chivalric values, and nostalgia for disrupted social orders. I then suggest that these fourteenth-century manifestations of nostalgia were actually produced by precisely the features of the period that are usually deemed to be exclusive to modernity: it was rapid, rupturing structural change that provoked nostalgic regret. Nostalgia, then, would seem to indicate that there are features of the fourteenth century that might be deemed modern. However, rather than simply trying to therefore push back the moment of the birth of modernity, I argue that nostalgia is indicative of the problems of periodization. The presence of nostalgia across epochs—these echoes across the webs of time—suggest that lines of periodization, birthing moments, need to be treated with extreme caution. And it is appropriate that such a reminder should come from a phenomenon such as nostalgia, which is, after all, about resonances and echoes across time—resonances that are amplified, distorted, whispered even, but that all challenge and complicate any straightforward sense of either linear or cyclical time.  相似文献   
70.
Francis Bacon’s works are pervaded by the firm belief that he was living in a new epoch. He thought of this epoch as based on knowledge and mechanical arts, which would permit dominion over nature. This dominion arises from mankind’s taking concrete action to improve the living conditions of humanity. Defining the nature of this action leads to individuate a plural historical subjectivity in Bacon’s thought. The different kinds of agency, and different kinds of technologies, define peoples in ethnological and spatial terms. Imperiality, that is human dominion over nature, implies the necessity of improving the conditions of the whole mankind, in a manner that opens the way of thinking in which ‘backward’ peoples are subject to this action of improvement. Colonialism is strictly related to imperiality. The idea of colonialism, in the New World in particular, rests on the assumption that human race can improve its living conditions, exercising power over nature. Therefore, imperiality and colonialism are not simply a tool of a British dominion, but elements of the new epoch that Bacon is theorising. In this sense, imperiality and colonialism are part of the philosophical structure of Bacon’s modernity.  相似文献   
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