Embodied Antiquity

2020 ◽  
pp. 191-226
Author(s):  
James Uden

The final chapter of the book turns to the nexus between classical antiquity, Romanticism, and the Gothic, as it is reflected in the writings of Mary Shelley. “Reanimation” has been frequently identified as a consistent trope in Shelley’s work. This chapter argues, by contrast, that Shelley repeatedly creates fantastic scenarios in which ancient and modern times meet, and modernity is revealed to be weak or insufficient when faced with the strength and vitality of the ancient world. The chapter turns first to Frankenstein; or, The Modern Prometheus (1818), in which Victor Frankenstein’s efforts at creation are implicitly compared to the ancient model announced in the subtitle, and judged a grotesque failure. Then, the chapter turns to a series of texts written while Shelley was living in Italy—the short story “Valerius, the Reanimated Roman,” her novella Mathilda, and her verse drama Proserpine—each of which dramatizes the unsatisfying and disappointed search for emotional connection with characters from antiquity. Finally, the chapter turns to Shelley’s end-of-days novel The Last Man (1826). This novel’s many allusions to Rome and antiquity reinforce the gulf that separates an idealized antiquity from a doomed, weakening present. Shelley’s writings vividly demonstrate the seductive pleasures of engaging with ideas from antiquity, but ultimately she expresses little hope that we can truly connect with the frightening giants of the past.

2020 ◽  
Vol 2 (1) ◽  
pp. 24-27
Author(s):  
Frederick Luis Aldama

Literature can play an important role in shaping our responses to the COVID-19 pandemic. It can offer us significant insights into how individuals treated the trauma of pandemics in the past, and how to survive in a situation beyond our control. Considering the changes and challenges that the coronavirus might bring for us, we should know that the world we are living in today is shaped by the biological crisis of the past. This understanding can help us deal with the challenges in the current pandemic situation. Literature can show us how the crisis has affected the lives of infected individuals. By exploring the theme of disease and pandemic, which is consistent and well-established in literature (Cooke, 2009), we come across a number of literary works dealing with plagues, epidemics and other forms of biological crises. Among the prominent examples of pandemic literature is Albert Camus’s The Plague (1947), narrating the story of a plague sweeping the French Algerian city of Oran. The novel illustrates the powerlessness of individuals to affect their destinies. Jack London’s The Scarlet Plague (1912) is another story depicting the spread of the Red Death, an uncontrollable epidemic that depopulated and nearly destroyed the world. The book is considered as prophetic of the coronavirus pandemic, especially given London wrote it at a time when the world was not as quickly connected by travel as it is today (Matthews, 2020). Furthermore, Edgar Allan Poe’s The Masque of the Red Death (1842) is a short story on the metaphorical element of the plague. Through the personification of the plague, represented by a mysterious figure as a Red Death victim, the author contemplates on the inevitability of death; the issue is not that people die from the plague, but that people are plagued by death (Steel, 1981). Moreover, Mary Shelley’s The Last Man (1826) is another apocalyptic novel, depicting a future which is ravaged by a plague. Shelley illustrates the concept of immunization in this fiction showing her understanding about the nature of contagion. Pandemic is also depicted in medieval writings, such as Giovanni Boccaccio’s The Decameron and Geoffrey Chaucer’s The Canterbury Tales illustrating human behaviour: the fear of infection increased sins such as greed, lust and corruption, which paradoxically led to infection and consequently to both moral and physical death (Grigsby, 2008). In ancient literature, Homer’s Iliad opens with a plague visited upon the Greek camp at Troy to punish the Greeks for Agamemnon’s enslavement of Chryseis. Plague and epidemic were rather frequent catastrophes in   ancient world. When plague spread, no medicine could help, and no one could stop it from striking; the only way to escape was to avoid contact with infected persons and contaminated objects (Tognotti. 2013). Certainly, COVID-19 has shaken up our economic systems and affected all aspects of our living. In this respect, literature can give us the opportunity to think through how similar crises were dealt with previously, and how we might structure our societies more equitably in their aftermath. Thus, in order to explore what literature tells us about the pandemic, the following interview is conducted with Frederick Aldama, a Distinguished Professor of English at the Ohio State University.


Author(s):  
Edmund Thomas

As old as the human instinct to build is the desire to preserve a building as one’s own memorial. The intention of passing on something of oneself to posterity as a memory makes a building a ‘monument’, an artefact which can endure into the potentially infinite future. But, as Alois Riegl observed, much greater social importance is attached to buildings that are ‘monuments’ in a second sense, those valued by subsequent generations as traces of the past. Although Riegl believed that the ancient world recognized only ‘intentional monuments’, interest in ‘unintentional monuments’ is also widely attested in antiquity. But the two conceptions are clearly interdependent. Different cultures have varied considerably in their commemorative ambitions and their acceptance of the potential of buildings to commemorate. This chapter will examine some of these differences and the contribution made in the age of the Antonines towards attitudes to monuments. Monuments commemorate many things. Most obviously, they perpetuate the memory of individuals. Mortal human beings can be given a form of immortality by establishing a link between them and posterity, either on a private level, as family ancestors, or on a public level, as models for a nation or community. Such monuments serve as moral examples for the future: what is commemorated is both the personal memory of the deceased and the abstract ideal or virtue that they symbolize. Linked to this kind of commemoration of persons is a second object of commemoration, the record of an event, especially a military encounter or a decisive political occurrence; here too, the monuments present a connection between the present and the past. However, these human meanings with which one associates monuments today have not always been the only or most important object of monumentality. In classical antiquity the most impressive and ‘monumental’ structures were those situated in the dimension furthest removed from the world of human experience, the realm of the divine. The great temples of the prehistoric Aegean, regarded as the gods’ permanent, terrestrial homes, reflected not simply the religious loyalty of their builders and worshippers, but a profound sense of the monumental.


Moreana ◽  
2009 ◽  
Vol 46 (Number 176) (1) ◽  
pp. 175-190
Author(s):  
Bernard Bourdin

The legacy from Christianity unquestionably lies at the root of Europe, even if not exclusively. It has taken many aspects from the Middle Ages to modern times. If the Christian heritage is diversely understood and accepted within the European Union, the reason is essentially due to its political and religious significance. However, its impact in politics and religion has often been far from negative, if we will consider what secular societies have derived from Christianity: human rights, for example, and a religious affiliation which has been part and parcel of national identity. The Christian legacy has to be acknowledged through a critical analysis which does not deny the truth of the past but should support a European project built around common values.


Author(s):  
Novi Diah Haryanti

Abstract: This study aims to look at narrative patterns in the collection of short stories "Karaban Snow Dance" (TSK). From the fifteen short stories, the researchers took five main stories, namely the Karaban Snow Dance (Tarian Salju Karaban), The Fall of a Leaf (Gugurnya Sehelai Daun),  Canting Kinanti Song (Tembang Canting Kinanti), Jagoan Men Arrived (Lelaki Jagoan Tiba), and Origami Pigeon (Merpati Origami). Of the five short stories, environmental themes and honesty appear most often. The place setting depicted shows the environment that is close to the author or according to the author's origin. The main characters in the four short stories are children, only one short story Male Hero Tiban (Lelaki Jagoan Tiban/LJK) who uses adult takoh as the main character. The child leaders in LJK only appear in the past stories of the main characters. The five short stories do not show a picture of whole parents (father and mother). The warm relationship between mother and child appears clearly, in contrast to the father-child relationship that is almost negligent. The five short stories also represent how children become heroes for their family, friends, and environment.Abstrak: Penelitian ini bertujuan untuk melihat pola narasi pada kumpulan cerpen Tarian Salju Karaban (TSK). Dari limabelas cerpen yang ada, peneliti mengambil lima cerpen utama yakni “Tarian Salju Karaban”, “Gugurnya Sehelai Daun”, “Tembang Canting Kinanti”, “Lelaki Jagoan Tiba”, dan “Merpati Origami”. Kelima cerpen menampilkan tema lingkungan dan kejujuran. Latar tempat yang digambarkan memperlihatkan lingkuangan yang dekat dengan penulis atau sesuai dengan asal usul penulis. Tokoh utama dalam keempat cerpen tersebut ialah anak-anak, hanya satu cerpen “Lelaki Jagoan Tiban” (LJK) yang menggunakan takoh dewasa sebagai tokoh utama. Tokoh anak dalam LJK hanya muncul dalam cerita masa lalu tokoh utama. Kelima cerpen tersebut tidak memperlihatkan gambaran orangtua utuh (ayah dan ibu). Relasi yang hangat antara ibu dan anak muncul dengan jelas, berbeda dengan relasi bapak-anak yang nyaris alpa. Kelima  cerpen tersebut juga merepresentasikan bagaimana anak-anak menjadi pahlawan bagi keluarga, sahabat, dan lingkungannya.  


2012 ◽  
Vol 28 (2) ◽  
pp. 233-263 ◽  
Author(s):  
Ian Reader

Concerns that established temple Buddhism in Japan is in a state of crisis have been voiced by priests in various sectarian organizations in recent years. This article shows that there is a very real crisis facing Buddhism in modern Japan, with temples closing because of a lack of support and of priests to run them, and with a general turn away from Buddhism among the Japanese population. In rural areas falling populations have led to many temple closures, while in the modern cities people are increasingly turning away from the prime area in which Japanese people have traditionally engaged with Buddhist temples — the processes of death and their aftermath. Partly this is due to competition from new secular funeral industries, but partly also it is because public perceptions of Buddhism — which has become over-reliant on death rituals in Japan — have become highly negative in modern times. Even practices which have often been seen as areas in which Buddhist temples have been able to attract people — such as pilgrimages — are proving less successful than in the past, contributing further to a sense of crisis that threatens to undermine Buddhism’s roots in Japan.


Author(s):  
حنان ساري ◽  
محمد أبو الليث الخيرآبادي

انتشرت لفظة الحداثة في عصرنا الحالي انتشاراً واسعاً، وأخذت مفهومات متعددة، ونحن لا نراها أكثر من أنها امتداد طبيعي للقلق الأوروبي.وسعى التيار الحداثي لتقديم مشاريع تعتمد كلية على مناهج وآليات غربية في دراستها وتعاملها مع القرآن الكريم والسنة، ولعل أهم الذين تقدموا بتلك المشاريع؛ محمد أركون، عبد المجيد الشرفي التونسي، محمد عابد الجابري، حسن حنفي، نصر حامد أبوزيد، الطيب التيزني السوري، محمد شحرور، جمال البنا وغيرهم، وطالبوا بإعادة قراءة القرآن الكريم على ضوء المناهج النقدية الغربية في عملية التقليد الأعمى، ومن ثم نقلوا التجربة الأوروبية بكل آثارها الفوضوية إلى ساحة الفكر الإسلامي. وإن مدعي تجديد الدين من هؤلاء، ليس لهم صلة بالدين أو علومه، بقدر ما تشبعت أفكارهم بمناهج علمانية، فالمراد من جهودهم ليس الدين، وإنما غرس الحداثة بدل الدين، فهي خطَّةٌ تقوم على التَّغيير من داخل البيت الإسلاميِّ من خلال العبث بالنُّصوص الشَّرعيَّة بتحريفها وتفريغها من محتواها الحقيقيِّ، ووضع المحتوى الذي يريدون؛ فهم يَطرحون أفكارَهم وآراءَهم على أنَّها رؤى إسلاميَّة ناشئة عن الاجتهاد في فهم الدِّين. وقد حَمَلَ هذا الاتجاهُ شعار (التَّحديث والعصرنة للإسلام)؛ فهم يريدون منَّا تركَ ما أَجْمَعَتْ عليه الأُمَّةُ من معاني القرآن والسُّنَّة، لفهم جديد مغاير لفهم السَّلَف الصَّالح يكون متناسبًا مع هذا العصر الذي نعيش فيه. الكلمات المفتاحيّة: الحداثة، أوهام، الحداثيون، قراءة معاصرة، العصرنة للإسلام. Abstract In modern times, the word Modernity has spread widely and has become widely understood, and we see it as a natural extension of European concern and confusion. The Modernist Movement strived to present the ideas that rely completely on Western methodologies and approaches in their study and dealing with Qur’an and Sunnah. The most important scholars that have presented these ideas are; Mohammad Arkoun, ‘Abd Al-Majid Sharafi al-Tunisi, Mohammed ‘Abed al-Jabri, Hassan Hanafi, Nasr Hamid Abu Zayd, Tayyeb Tizini, Muhammad Shahrour, Jamal Al-Banna, and others, they called for a re-reading and reinterpret the Qur’an in the light of Western critical approaches. Then, conveyed and brought the European experience and practice with all its chaotic effects to Islamic thought. The slogan of “Renewal of Religion” from these people has no relation to religion (Islam) or its sources, but instead saturated their ideas with secular methods. They tried to instill modernity rather than religion, and misinterpreted the Islamic sources by distorting it and evacuating it from the true context and setting it with their own understanding. They claim their ideas and opinions as the effort to understand religion and carried the slogan of “Modernization and Modernization of Islam”; they want us to leave the consensus of the Muslim scholars on religious issues (Ijmaa’ al-Ummah) especially relating to the meaning of the Qur’an and Sunnah and bring us to a new views and understanding on religious issues which are contradictory to the views of the past Muslim scholars (al-salaf al-soleh) to fulfill their opinions. Keywords: Modernity, Misunderstanding, Modernists, Contemporary Reading, Modernization of Islam.


Author(s):  
William R. Thompson ◽  
Leila Zakhirova

In this final chapter, we conclude by recapitulating our argument and evidence. One goal of this work has been to improve our understanding of the patterns underlying the evolution of world politics over the past one thousand years. How did we get to where we are now? Where and when did the “modern” world begin? How did we shift from a primarily agrarian economy to a primarily industrial one? How did these changes shape world politics? A related goal was to examine more closely the factors that led to the most serious attempts by states to break free of agrarian constraints. We developed an interactive model of the factors that we thought were most likely to be significant. Finally, a third goal was to examine the linkages between the systemic leadership that emerged from these historical processes and the global warming crisis of the twenty-first century. Climate change means that the traditional energy platforms for system leadership—coal, petroleum, and natural gas—have become counterproductive. The ultimate irony is that we thought that the harnessing of carbon fuels made us invulnerable to climate fluctuations, while the exact opposite turns out to be true. The more carbon fuels are consumed, the greater the damage done to the atmosphere. In many respects, the competition for systemic leadership generated this problem. Yet it is unclear whether systemic leadership will be up to the task of resolving it.


1998 ◽  
Vol 45 (1) ◽  
pp. 1-18 ◽  
Author(s):  
J. A. Richmond

This paper is written to give some account of the part played by secret agents against foreign states. Only in the most incidental way will it mention secret agents who tried to detect internal dissent and conspiracy. Plato thought that all Greek states were in a permanent state of war, declared or undeclared. Even in modern times no two independent states have totally identical interests, and when negotiating about clashes of interests, in peacetime just as in war, any government will seek a position in which it can keep its own secrets and discern those of the opposing side. We know very little of Greek spying in time of peace. When diplomacy failed, Greek states could have recourse to war to attain their objectives. War requires some strategic plan of intended operations. In modern conditions many experts must have a hand in devising the plan, and it must be prepared well in advance. In the ancient world things were simpler. One wonders how many Carthaginians knew, or had to know, that Hannibal intended to march round the Mediterranean and attack Italy. Certainly he took the Romans by surprise. The execution of the plan is best entrusted so far as possible to a single commander, even in modern times. We know next to nothing about how military policy was determined in peacetime, but we have a little more information about conditions in times of war.


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