Introduction

Author(s):  
Christopher Reed

The whole of Japan is a pure invention. There is no such country, there are no such people. … The Japanese people are, as I have said, simply a mode of style, an exquisite fancy of art. —Oscar Wilde If I want to imagine a fictive nation, … I can … isolate somewhere in the world (...

1962 ◽  
Vol 1 (2) ◽  
pp. 91-114 ◽  
Author(s):  
Michael Kraus

In ancient Greece the priests of Apollo asserted that freedom of movement was one of the essentials of human freedom. Many hundreds of years later, toward the end of the eighteenth century, people in the Atlantic world again talked of emigration as one of man's natural rights. It was in northern and western Europe that easier mobility was first achieved within the various states. The next step was to use that mobility to leap local boundaries to reach the lands across the western sea. From the “unsettlement of Europe” (Lewis Mumford's phrase) came the settlement of America.Americans and those who wished to become Americans felt at home in the geographical realm conceived by Oscar Wilde. “A map of the world that does not include Utopia,” he said, “is not even worth glancing at, for it leaves out the one country at which Humanity is always landing. Progress is the realization of Utopias.” It was the belief that Utopias were being realized in America that caused millions to leave Europe for homes overseas.IA Scottish observer, Alexander Irvine, inquiring into the causes and effects of emigration from his native land (1802), remarked that there were “few emigrations from despotic countries,” as “their inhabitants bore their chains in tranquility”; “despotism has made them afraid to think.” Nevertheless, though proud of the freedom his countrymen enjoyed, Irvine was critical of their irrational expectations in setting forth to America. There were few individuals or none in the Highlands, he said, “who have not some expectation of being some time great or affluent.


Neuróptica ◽  
2021 ◽  
pp. 227-240
Author(s):  
Alejandro Silvela Calvo

Resumen: P. Craig Russell ha destacado, entre otras aportaciones, por su labor a la hora de realizar una larga serie de adaptaciones del mundo de la ópera a la viñeta. El estilo de Russell se caracteriza por partir de la idea de adaptar una obra musical a un medio plástico y visual haciendo que no solo se convierta en la simple narración de una ópera musical, sino que crea una obra en sí misma en la que intenta recoger diferentes sensaciones estilísticas, estructurales y estéticas de la obra y generar una representación de las mismas. En este artículo nos valdremos de su adaptación de Salomé, ópera de Richard Strauss de 1905 basada en la obra teatral homónima de Oscar Wilde. Se tratará la idea de musicalización del cómic y la forma en la que Russell plasma diferentes ideas musicales referentes no solo a timbres, leitmotiv u orquestación, sino atendiendo a diferentes parámetros que engloba la obra de Strauss, en torno a la idea de maximalización y decadencia del arte de finales del siglo XIX y principios del siglo XX. Abstract: P. Craig Russell has stood out, among other contributions, for his work in making a long series of adaptations from the world of opera to comic. Russell's style is characterized by starting from the idea of adapting a musical work to a plastic and visual medium, making it not only become the simple narration of a musical opera, but also creates a work in itself in which he tries to collect different stylistic, structural and aesthetic sensations of the work and generate a representation of them. In this article we will use his adaptation of Salomé, an opera by Richard Strauss from 1905 based on the play of the same name by Oscar Wilde. The idea of musicalization of the comic will be discussed and the way in which Russell expresses different musical ideas referring not only to timbres, leitmotivs or orchestration, but also taking into account different parameters that encompass Strauss's work around the idea of maximalization and decadence of art from the end of the 19th century and the beginning of the 20th century.  


2019 ◽  
Vol 2 (2) ◽  
pp. 260-289
Author(s):  
Mitsuko Narita Izutsu ◽  
Katsunobu Izutsu

Abstract Across the countries of the world, Japan can rightly claim to be a great “Twitter nation” (Akimoto 2011). Japanese people like to tweet anytime and anywhere. Although the popularity of Twitter in Japan is often associated with the large information capacity of Japanese character sets (Wagner 2013), Neubig and Duh (2013) prove that this is not necessarily the case. Our research compares two sets of data (300 tweets for each) posted by Japanese and Americans, and demonstrates that Japanese tweets contain more monologic features, or show a higher degree of monologicity, than Americans’ tweets. Also, more than 60% of the sentence-ending forms in the Japanese tweets do not encode explicit addressee orientation. The study reveals that it is not the Japanese unique character sets, but the grammatical devices for monologization that linguistically allow Japanese users to enjoy the fullest benefits of online anonymity and addressee underspecification provided by Twitter.


1999 ◽  
Vol 10 (1) ◽  
pp. 39-46
Author(s):  
Nanette Gottlieb

ABSTRACTAs of August 1998, the Japanese language was the second most widely used language other than English on the Internet. It has from time to time been argued that the way in which the Japanese view their language contributes to a kind of language nationalism which functions to emphasise the separateness of the Japanese people from others in the affective as well as linguistic sense. In an extension of this debate, some have suggested that the continued use of the Japanese writing system in the computer age acts to reinforce a barrier between Japan and the rest of the world. This paper examines the issues involved in the language nationalism view of the Japanese script and argues that the use of characters on the Internet should be seen as nothing more than the continuation of an existing infrastructure.


Author(s):  
Irina Protopopova ◽  

The article examines the Platonism of Oscar Wilde, starting from his studies at Trinity College and Oxford, and how it was related to his aestheticism. Plato was one of the key figures for the so-called Oxford Hellenistic movement (1850–70s of the 19th century). In its context, the “Symposium” was read almost as a manifesto of a new aestheticism, an important part of which was homoeroticism. Wilde believed that Plato should be interpreted as a “critique of Beauty” and compared a philosopher of the Platonic school with a poet. At the same time, considering himself a Platonist, Wilde turned Plato upside down. The metaphor of the “Cave” remained relevant to him as well, and the Cave itself was understood in about the same way, viz. as a vulgar sensual life with its senseless utilitarianism, taking shadows for genuine reality. But while for Plato the exit from the Cave was associated with pure comprehension in the rarefied and, most importantly, extra-figurative space of merging oneself with the transcendent, and attaining genuine virtue by this outlook for genuine reality, for Wilde, the beautiful in itself was imagery par excellence (according to Plato, the world of eidolons, the lowest sphere of being), and imagery was art, and the possibility of virtue according to Wilde is precisely fidelity to art.


2001 ◽  
Vol 55 (4) ◽  
pp. 515-537 ◽  
Author(s):  
Margaret Diane Stetz

Oscar Wilde was important not only to late-Victorian men but to women as well, especially to those middle-class professional women and feminists who defined themselves as "modern." As an editor, advisor, and advancer of women's careers, Wilde demonstrated that he had learned well the lessons taught by his mother, a working author. His ability to move between the homosocial masculine world and the world of women made him almost uniquely "bi-social." Yet Wilde's concept of friendship - based on a performance-oriented model of high-spot moments and grand gestures, rather than on endurance and dependability - also offended some women writers of his circle and provoked them to create satirical portraits of him. By looking to the now little-known works by "modern" women of the 1890s, we can get a new and more complete view both of Wilde himself and of his relation to the development of feminism at the fin de sièècle.


2000 ◽  
Vol 28 (1) ◽  
pp. 149-169 ◽  
Author(s):  
Alexandra K. Wettlaufer

Who cares whether Mr. Ruskin’s views on Turner are sound or not? What does it matter? That mighty and majestic prose of his, so fervid and fiery-coloured in its noble eloquence, so rich in its elaborate, symphonic music, so sure and certain, at its best, in subtle choice of word and epithet, is at least as great a work of art as any of those wonderful sunsets that bleach or rot on their corrupted canvases in England’s Gallery; greater, indeed, one is apt to think at times, not merely because its equal beauty is more enduring, but on account of the fuller variety of its appeal, soul speaking to soul in those long cadenced lines, not through form and colour alone, though through these, indeed, completely and without loss, but with intellectual and emotional utterance, with lofty passion and with loftier thought, with imaginative insight, and with poetic aim; greater, I always think, even as Literature is the greater art.—Oscar Wilde, The Critic as ArtistWHILE MUCH ATTENTION has been lavished upon the positive and ultimately profitable relationship between Ruskin and Turner, the closeness of their association has served to obscure a more subtle dynamic between the author and the painter in their respective quests for expression. Both Turner, who considered himself a poet as well as a painter, and Ruskin, an accomplished draughtsman who illustrated his own writings, were actively involved in forging new connections between word and image, and in breaking down the barriers between genres embraced by earlier generations. Turner and Ruskin each turned to the sister art both for inspiration, and importantly, for a means of supplementing what each perceived to be the insufficiencies of his own medium. For Turner, painting’s concrete, mimetic nature was at odds with his desire to communicate abstract ideas, while for Ruskin, language’s abstract and conventional nature fell short of our visual experience of the world and failed adequately to address our visual powers of thought, memory, and imagination. Yet as Turner tried to infuse his painting with poetry and Ruskin tried to render his prose visual, they nonetheless remained acutely aware of the gap between words and images. And if Turner and Ruskin readily acknowledged their intergeneric borrowings from the sister arts, implicit within their formulations of “poetic painting” and “painterly prose” is the subtext of the paragone, an age old rivalry between painters and poets for representational or expressive superiority.


2000 ◽  
Vol 47 ◽  
pp. 91-104
Author(s):  
Roger Fellows

Oscar Wilde remarked in The Picture of Dorian Gray that, ‘It is only the shallow people who do not judge by appearances.’ Over three centuries of natural science show that, at least as far as the study of the natural world is concerned, Wilde's epigram is itself shallow. Weber used the term ‘disenchantment’ to mean the elimination of magic from the modern scientific world view: the intellectual rationalisation of the world embodied in modern science has made it impossible to believe in magic or an invisible God or gods, without a ‘sacrifice of the intellect’.


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