scholarly journals Maamesilasena maailmas ehk lihtsalt Jüri Talveti meetodist / On Jüri Talvet’s Comparative Method

2017 ◽  
Vol 14 (17/18) ◽  
Author(s):  
Arne Merilai
Keyword(s):  
Comparative Literature ◽  
Conceptual Framework ◽  
World Literature ◽  
Comparative Method ◽  
Bumble Bee ◽  
Leaves Of Grass ◽  
The World ◽  
English Speaking ◽  
Literary Histories ◽  
English Speaking World

Teesid: Artikkel defineerib maailmakirjanduse professor Jüri Talveti komparativistlikku meetodit nii maamesilase metafoori kui ka tema poolt tutvustatud mõistete edaphos (’pind’) ja episteme (’teadmine’) kaudu. Võrdleva kirjandusteadlase ülesanne on kahesuunaline: tutvustada eesti kirjandust maailmas ja vahendada mujal loodut meie kultuurile. Kuigi õpetlaste teoreetiline metasüsteem ja mõistevõrk – episteme – võib areneda väga keeruliseks, peab see alati juurduma edaphos’es kui toitvas pinnases, mille loovad sõnakunstiteosed ja rahvuslikud kirjanduslood. Avardades võrdlevat edaphos’t, aktiveerime ja rikastame ka maailma episteme’t. The article aims at defining the comparative method of Jüri Talvet, professor of comparative literature. This can be carried out by an application of Talvet’s own metaphor for himself – a bumble bee, or via two concepts elaborated by him – edaphos (base) and episteme (knowledge). The bumble bee, by nature more reclusive and peaceful but somehow more attractive looks than a regular bee flies out from its modest sod nest across blooming meadows, disseminating homely pollen among the leaves of grass of the wide world. Then it faithfully returns with nourishing nectar that feeds its family. As chairman of the Estonian Comparative Literature Association, and founder and editor-in-chief of the comparative literature journal Interlitteraria, Talvet has written: “Its purpose is to channel new literary-philosophical ideas from the international area to Estonia and, at the same time, to spread knowledge about Estonian literary and philosophical studies outside Estonia, as well as to let the wider world have some idea of Estonian literature itself which, because of the language barrier, has belonged traditionally to the majority of “silent” literatures of the world, unjustly ignored by the area of the dominant Western languages.” Yet, no matter how complex our theoretical meta-systems and conceptual framework – episteme – might develop, it always needs to be firmly based on edaphos as its foundation, that is, on works of literature and national literary histories. By extending the comparative edaphos, we also enrich the world’s episteme. It is therefore not surprising that, as a scholar with extensive knowledge of world literature, Talvet has great affinity for tellurism, an aesthetic concept used in Hispanic cultures that is largely unknown to the English-speaking world. 

The world in Auerbach’s mouth: Weltliteratur after philhellenism

2019 ◽  
Vol 11 (4) ◽  
pp. 427-452
Author(s):  
Mathura Umachandran
Keyword(s):  
Nineteenth Century ◽  
Comparative Literature ◽  
Human Activity ◽  
World Literature ◽  
Translation Studies ◽  
Complex Structures ◽  
Intercultural Understanding ◽  
The World

Abstract We live in an age of globalized and globalizing phenomena: the contemporary agenda of academic inquiry takes in ‘networks’, ‘connectivity’, and other modes of articulating complex structures of human activity. In Comparative Literature and beyond, the idea of world literature has borne the weight of idealist intercultural understanding, the hopes of translation studies, and the anxieties around the failure of communication. Erich Auerbach offers a touchstone in the conceptual genealogy of world literature (Weltliteratur). This article illuminates how Auerbach’s Weltliteratur is predicated on a polemic with German philhellenism, tracked through Auerbach’s declaration that his idea is ‘ungoethisch’. Auerbach’s revisions to Weltliteratur constituted a strategy to render it a historicist concept. Since Auerbach’s notion of historicism was itself derived from nineteenth-century German humanism, this essay argues that Auerbach was attempting to go with Goethe beyond Goethe. Finally, this essay assesses how successful Auerbach’s decoupling of Weltliteratur from universalism, under the sign of Goethe and the Greeks. I suggest that Weltliteratur is still a pertinent concept today because of Auerbach’s intervention to install historicist and dialectical resources therein.

Against Global Literary Studies

2021 ◽  
Vol 0 (0) ◽  
Author(s):  
Jacob Edmond
Keyword(s):  
Comparative Literature ◽  
New Zealand ◽  
World Literature ◽  
Literary Studies ◽  
Aotearoa New Zealand ◽  
Institutional Frameworks ◽  
The World

Abstract Literary studies has taken a global turn through such institutional frameworks as global romanticism, global modernism, global anglophone, global postcolonial, global settler studies, world literature, and comparative literature. Though promising an escape from parochialism, nationalism, and Eurocentrism, this turn often looks suspiciously like another version of Anglo-European imperialism. This essay argues that, rather than continue the expansionary line of recent decades, global literary studies must allow other perspectives to draw into question its concepts, practices, and theories, including those associated with the terms literature, discipline, and comparison. As a settler colonial (Pākehā) scholar in Aotearoa New Zealand, I attend particularly to Māori literary scholars from Apirana Ngata, Te Kapunga Matemoana (Koro) Dewes, and Hirini Melbourne to Alice Te Punga Somerville, Tina Makereti, and Arini Loader. Their work highlights the limitedness of global literary studies in its current disciplinary guise. Disciplines remain important when they bring recognition to something previously marginalized, as in the battle to have Māori literature recognized within Pākehā institutions. What institutionalized modes of global literary studies need, however, is not discipline but indiscipline: a recognition of the limits of dominant disciplinary objects, frameworks, and practices, and an openness to other ways of seeing the world.

LIBERAL AND CONSERVATIVE VIEWS OF MARRIAGE

Think ◽  
2013 ◽  
Vol 12 (34) ◽  
pp. 33-56
Author(s):  
Matthew Carey Jordan
Keyword(s):  
The Other ◽  
The World ◽  
English Speaking ◽  
English Speaking World ◽  
Zero Sum ◽  
Hearts And Minds ◽  
Successes And Failures

This essay is about liberal and conservative views of marriage. I'll begin by mentioning that I would really, really like to avoid use of the terms ‘liberal’ and ‘conservative’, but when push comes to shove, I know of no better labels for the positions that will be discussed in what follows. I would like to avoid these labels for a simple reason: many people strongly self-identify as liberals or as conservatives, and this can undermine our ability to investigate the topic in a sane, rational way. Politics, at least in the contemporary English-speaking world, functions a lot like the world of sports. Many people have a particular team to which their allegiance has been pledged, and the team's successes and failures on the field are shared in the hearts and minds of its loyal followers. In my own case – and here, I ask for your pity – I am a fan of the National Football League's Cleveland Browns. As much as I might wish things were otherwise, I rejoice in the Browns' (rare) triumphs and suffer when they lose (which happens frequently). I do not wait to see what happens in the game before I decide which team to cheer for; if it's an NFL game, and I see orange and brown, I know where my allegiance lies. Furthermore, I identify with my fellow Browns fans in a way that I cannot identify with followers of, say, the Pittsburgh Steelers. Clevelanders are my people. We share something, and what we share unites us in opposition to Steeler Nation. Their victories are our defeats. It is a zero-sum game: for one of us to win, the other must lose.

scholarly journals Novel strategies for italian cherries developement and commercialization

Italus Hortus ◽  
2019 ◽  
Vol 26 ◽  
pp. 1-18
Author(s):  
Roberto Della Casa ◽  
Francesco Mattioli
Keyword(s):  
High Performance ◽  
Middle Age ◽  
Age Groups ◽  
Domestic Market ◽  
Young Age ◽  
The World ◽  
National Production ◽  
English Speaking ◽  
English Speaking World ◽  
Non Destructive

For the benefit of a younger audience, the cherry can be further enhanced by freeing it from the fruit group and allowing it to become part of the world of desserts and special treats. On the contrary, the localisms, traditions, and seasonality which characterize much of the national production can be further emphasized for the middle age and the “differently young” age groups, especially for the domestic market. Common to these diverse strategies is the need for high performance varieties linked to a structured sales season and non-destructive sorting with the use of the latest technologies to guarantee what the English-speaking world calls “consistent quality” and what we could rename “quality that lives up to our promises.”

Conclusion

2017 ◽  
Author(s):  
Joanne Lipson Freed
Keyword(s):  
Comparative Literature ◽  
World Literature ◽  
Fictional World ◽  
The World ◽  
Historical Specificity

The Conclusion explores how the logic of haunting might recast the stakes, if not the substance, of the World Literature/Comparative Literature debate. Briefly tracing some of the most influential arguments in favor of sameness—in the form of translation, literary circulation and critical expansiveness—and difference—in the form of singularity, historical specificity and untranslatability—the conclusion suggests that these two opposing positions are both valid and fundamentally irreconcilable. Recognizing that encounters with works of fiction, like encounters with ghosts, are only temporary allows for this kind of instability; ultimately, it is not the text, but the reader who is responsible for acting ethically toward others in the non-fictional world.

Lossky, Nicholas Onufrievich (1870–1965)

2018 ◽  
Author(s):  
James P. Scanlan
Keyword(s):  
Natural Disasters ◽  
Natural Order ◽  
The World ◽  
English Speaking ◽  
Systematic Structure ◽  
English Speaking World ◽  
The Mind ◽  
Working Out ◽  
Philosophical Community ◽  
Ontological Theory

In 1922, the Russian neo-Leibnizian idealist Nicholas Onufrievich Lossky, one of his country’s most distinguished professional philosophers, was banished from Russia along with more than a hundred other non-Marxist intellectuals whose influence the communist authorities feared. A prolific writer before his exile, Lossky continued to write and publish widely abroad, becoming not only the dean of the Russian émigré philosophical community but a thinker well known in Europe and the English-speaking world through many translations of his works. The systematic structure and rationalistic tone of Lossky’s philosophizing set him apart from most of his fellow Russian idealists, but like them he proceeded in his thinking from a strong conviction of the truth of Christianity; he wrote of his commitment to ‘working out a system of metaphysics necessary for a Christian interpretation of the world’ (1951: 266). He adhered to a radical form of theism according to which the created natural order has nothing in common ontologically with the divine order that created it. Lossky is best known for a set of interrelated views in epistemology and metaphysics connected with what he considered his fundamental philosophical insight – the principle that ‘everything is immanent in everything’. According to his doctrine of ‘intuitivism’ in epistemology, all cognition is intuitive; there is an ‘epistemological co-ordination’ of subject and object such that any object, whether sensory, intellectual or mystical, is immediately present in the mind of the knower. As the heir to a Leibnizian tradition in Russian metaphysics represented before him by Aleksei Kozlov and others, Lossky advanced a theory of ‘hierarchical personalism’ in which Leibniz’s monads became interacting ‘substantival agents’ existing at various levels of development; the choices of these ideal beings generate the material world (hence Lossky’s term ‘ideal realism’ for his ontology) and their reconfigurations and reincarnations move the cosmic process towards the perfection of the Kingdom of God. In his ‘ontological theory of values’ Lossky affirms a metaphysical basis for absolute values and attributes all evil – including diseases and natural disasters – to the misuse of free will by substantival agents, both human and subhuman.

scholarly journals An Unknown Masterpiece: On Pak Kyongni’sLandand World Literature

2015 ◽  
Vol 23 (3) ◽  
pp. 426-438
Author(s):  
Sowon S. Park
Keyword(s):  
East Asia ◽  
World Literature ◽  
Final Section ◽  
The World ◽  
Literary Histories ◽  
Minority Literatures ◽  
Literary Quality

This article explores some of the issues that prevent the existence of a more diverse canon in the field of world literature. It discusses extra-literary issues that have been effectively displaced onto the question of literary quality and outlines some of the concrete hurdles that face minority literatures, with reference to the literature of modern East Asia (China, Korea and Japan). The final section examines Pak Kyongni’sLand(1969–1994), a novel virtually unknown outside of Korea but revered there as the national epic. The discussion of a work that is regarded as ‘the best that has been thought and said in the world’ by one nation yet remains practically unknown to the world will bring to the fore issues of ranking and status produced by the ‘worldification’ of literatures. In the process, it will consider some of the dynamics between nationality and universality, the relations between literature and nation, and what it means for literatures to be in dialogue when literatures and literary histories have been defined along national lines.

Images of the village community: a study in Anglo-Indian Ideology

1972 ◽  
Vol 6 (3) ◽  
pp. 291-328 ◽  
Author(s):  
Clive Dewey
Keyword(s):  
Nineteenth Century ◽  
Social Evolution ◽  
Comparative Method ◽  
Village Community ◽  
Intellectual Traditions ◽  
English Speaking ◽  
English Speaking World ◽  
The Village ◽  
Anglo Indian ◽  
English Village

To a degree exceptional even in that age of historical recovery and sociological discovery, awareness of the village community was a creation of the later nineteenth century. With due allowance for the contribution of the German historical school, it was—within the English-speaking world—an Anglo-Indian creation. In England, save for a handful of ‘survivals’, the village community was a purely historical phenomenon, studied by historians; but in India it was an omnipresent reality, utilized by revenue officials in assessing and collecting the land revenue. From the efforts of these groups—historians and revenue officials—to comprehend substantially similar institutions two intellectual traditions derived. Originating in complete independence of one another, both traditions converged in the third quarter of the nineteenth century for a brief, intense, period of cross-fertilization—only to separate as totally again. What made their convergence possible was the rising popularity of evolution and ‘comparative method’—which insisted on the essential identity of the defunct English village community and the living Indian village, separate in space and time, but co-existent in the same phase of social evolution. Then disillusion with unilinear evolutionary schemes and the exhaustion of comparative method—its apparent inability to produce any fresh discovery—drove them apart.

The friendly planet: ‘Oddfellows’, networks, and the ‘British World’ c.1840–1914

2012 ◽  
Vol 7 (3) ◽  
pp. 389-414 ◽  
Author(s):  
Arthur Downing
Keyword(s):  
Nineteenth Century ◽  
New Zealand ◽  
Social Forces ◽  
Long Distance ◽  
The World ◽  
English Speaking ◽  
English Speaking World

AbstractBritish clubs and societies spread around the English-speaking world in the long nineteenth century. This article focuses on one particularly large friendly society, the Manchester Unity Independent Order of Oddfellows (MU), which by 1913 had more than a thousand lodges around the world, especially concentrated in Australia and New Zealand. The MU spread so widely because of micro-social and macro-social forces, both of which this article investigates. It also examines the transfer of members, funds, and information between different districts of the society, and argues that such transfers may have smoothed internal and long-distance migration.

‘The strictest, orderlyest, and best bredd in the world’

2017 ◽  
Vol 93 (1) ◽  
pp. 33-49
Author(s):  
Maurice Whitehead
Keyword(s):  
Catholic School ◽  
Society Of Jesus ◽  
Left Behind ◽  
The World ◽  
English Speaking ◽  
First Folio ◽  
English Speaking World ◽  
Jesuit College

The English Jesuit college, founded in 1593 at Saint-Omer because of increasing Elizabethan penal legislation against Catholics, soon became the largest post-Reformation Catholic school in the English-speaking world. This article analyses the organization of the school, with particular emphasis on education in drama and music. It was in the environment of this institution that the recently discovered Saint-Omer First Folio almost certainly had its first home, probably left behind following the flight of the English Jesuits and their students to Bruges in 1762, immediately prior to the expulsion of all members of the Society of Jesus from France.

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