Richard Schaukal (1874-1942) was ignored as a writer, valued as a translator, and respected as a literary critic. It is a surprising fact that there have been, to date, few studies of hi s activities ...as a critic, given that important literary figures of the period such as Thomas Mann, Hermann Hesse and Rainer Maria Rilke requested Schaukal to review their works. Schaukal was the author of inconvenient essays for numerous publications and with these, more than with his literary work, wrote himself into the discourse of the culturally conservative wing of critical Modernism. This piece focuses on Schaukal's early literary criticism, and in particular on questions about its aesthetic posit ions, influences and functions. Finally, Schaukal's article on Ferdinand von Saar (1899) will be analyzed as an example.
...in the logocentric imagination, the body and the soul are each other's prison.The body-as-map fails to acknowledge the multiplicity of the bodily selves inhabiting it, and these plural selves ...struggling within the bodily map are panopticistically normalised into the 'bounded system' of the singular 'docile body' (in Foucault's sense of the terms). ...the multiple psycho-physical selves in that rigidly mapped body rebel, leading to an implied condition called madness. Cavarero observes that with Plato there emerged a new kind of idea of medicine which was bound with political philosophy in a relationship of cross-fertilisation: ...a system of metaphorical exchanges is set up between the two disciplines, in which hierarchical order is defined as health and any disturbance of hierarchy is considered a disease. .. A Special Note: In a paper ('Curry, Mod Oz Style: South Asian-Australian Identities and the Imaginary Homeland') presented at the international conference on 'Globalisation and Postcolonial Writing: An Australia-India Exchange,' organised by the School of English, Communications and Performance Studies, Monash University, Nilanjana Deb, my teacher at Jadavpur University, Kolkata, India, offered a nuanced discussion of the religious motifs in this novel by Lokuge.
In Chinese public discourse, it has almost become a truism that the generation born after the mid-1980s is more selfish, individualistic, and materialistic than previous generations. Consequently, an ...important task for public moral education is to correct this behaviour and to generate compassion for others beyond the family, to strengthen nationalist sentiments and to imbue a sense of duty to the greater community. Schools provide the Chinese government with a key opportunity to achieve this. Based on fieldwork in a rural high school in China, this article demonstrates how the official visions of the learned individual portrayed in textbooks collide with a more powerful ideology of individualism that is implicitly promoted through activities within the school, and is reflective of an ongoing process of individualization, not only in Chinese society, but also within state institutions, such as the school.
By examining "popular texts such as travel narratives as well as so-called high literature and Freud's psychoanalytic works," he writes, "I aim to show how these three types of writing expressed a ...related anxiety and how, in the age of the apparent end of alterity, they pointed toward a new source of modern violence: not in the oft-cited fear of difference, but in the dread of uncanny recognition" (pp. 12–13). Understanding this move at the end of the book as the actual occasion of its beginning, that is, as the cause of its interrogation into the end of alterity and not, as narrative convention of the ends of books would have it, as the effect of its interrogation of that end documented in the body of the book, is important to its argument that alterity is always already within. "An apparent enemy of the state who is frightening precisely because of his similarity to 'us,'" he writes, explaining this position, "might not look like a traditional European, but he does resemble millions of other citizens in today's multicultural West, rendering him, like the nineteenth-century assimilated Jew, non-'obvious': capable of invisibly 'infiltrating' all 'sectors of society and political life'" (p. 180). Since Freud's vision is particularly European, however, the psyche's universal face is part of what, in A Critique of Postcolonial Reason (1999), Spivak calls the West's masquerade: its (auto) biography presented as universal.
According to Adorno's slightly vague judgment, this poem, taken from Das Jahr der Seele, is "mit geschichtlichen Innervationen verwachsen"(529). ...Adorno believes that the feeling of an entire eon ...is retained and clustered to silence in its final verse and that it "gedrängt bis zum Schweigen, das Gefühl eines Weltalters aufspeichert, das den Gesang schon verbietet, der noch davon singt" (529). ...he reads the poem neither as a demonstration of George's skills as a cook nor as a scene portraying a failing marriage.
Thomas Mann’s Doktor Faustus and Hermann Hesse’s Das Glasperlenspiel are novels in which music clearly plays a significant role. This article explores the ways these two authors use analogies to ...dodecaphonic and baroque music in order to engage with an early German romantic ideal first expressed by Novalis, i.e., the idea that music, language, nature, and mathematics are autonomous systems which should, in a perfect world, mirror each other.
La versión española, aparecida dos años después de la edición alemana, repite la predecible pero efectiva ilustración de tapa (un cuadro de C. D. Friedrich), y cambia el subtítulo original -Eine ...deutsche Affäre- por una invocación tremebunda ("odisea del espíritu alemán"), a sabiendas de que un producto como éste es una rara avis en el mercado hispanoparlante y no un libro más (como corre el riesgo de serlo en el caso germanoparlante, donde abundan los intentos -si bien a menudo demasiado académicos- de sintetizar esa cosa tan escurridiza que denominamos Romantik). Como sea, Safranski ofrece una saga del movimiento romántico (die Romantik) y de cierto temperamento al que designa "lo romántico" (das Romantische), repasando algo arbitrariamente - pero sin omitir los grandes nombres- una nómina que abarca desde los autores del Sturm und Drang hasta las protestas de 1968, haciendo gala de talento narrativo y manejo de fuentes, aunque sin mayor densidad conceptual que la mínima estrictamente necesaria para que el hilo del relato fluya sin trabas. Un historiador liberal -como quiere serlo Safranski- no tiene que ser un materialista histórico, pero sí tiene que sostener un ojo puesto en la historia material; de lo contrario, la vida humana parece acontecer en los cerebros de las sucesivas generaciones y no en el mundo real.
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