engagement with the poem at one level in order to interpret the counter-text. Indeed, the doubleness is compounded by medieval attitudes towards lexical anticipation itself. The mind’s action in anticipating words and interpreting them was, in medieval terms
The Complexity of Complaint in Chaucer’s Anelida and Arcite and Henryson’s Testament of Cresseid
The Uncanny Personhood of Humanoid Machines
about the Oedipus complex, but his notion of the uncanny has become a more popular reading. The “uncanny” sensation arises from “the unhomely” (ibid.: 152), “the ‘double’” (ibid.: 141), or that which provokes “intellectual uncertainty” (ibid.: 140). It
Autobiography, Kinship, and Alterity in Native Amazonia
Vanessa Elisa Grotti and Marc Brightman
history (and indigenous historicity) and the spirit world (cf. Hendricks 1993) . In our analysis, we suggest that this is characterized by a form of ‘double reflexivity’, by which we mean a reflexivity that is both internal to the self and constituted
A Word on Life as Biological Asset
Jennifer E. Telesca
; Roberts 2007 ), culminating in an exterminatory scale and rate by the twentieth and twenty-first centuries ( Bavington 2010 ; Telesca 2015 ). I link the craft dimension of ordinary accounting practices—double-entry bookkeeping, mathematical modeling
Andrew J. Webber
representational strategies deployed by the film: its foregrounding of family archives, in particular photographs; its appeal to structures of double or iterative identity, in particular the fraught double identity of the German Jew; and its use of framing
Shakespeare was keenly affected by the lives of the boys who played the parts of women in his plays. Evidence for his understanding and compassion is found in the speeches of those characters who cross-dress female to male. By a double negation of his gender, the boy actor is given an opportunity to speak for himself as well for the female character he is portraying. The examples are Julia as Sebastian in The Two Gentlemen of Verona, Portia as Balthazar and Nerissa as both the young lawyer’s clerk and Jessica in The Merchant of Venice, Viola as Cesario in Twelfth Night, Imogen as Fidele in Cymbeline, and especially Rosalind as Ganymede in As You Like It. I argue that what they were given to say by Shakespeare reveals the experience of being a boy, not only in early modern England or ancient Greece (where all parts were also played by males), but also in our time. I suggest the treatment of boys in the theatre is mirrored by the treatment of boys today. In those instances where doubled impersonation was written into Shakespeare’s plays, we have a unique opportunity to hear boys tell us about themselves. As with so much else that is timeless insight, the bard understood and articulated the experience of being a boy. Taken together, the utterances of his “boys” tell us how it is to be a boy.
At the time of his death, the sociologist of immigration Abdelmalek Sayad (1933-1998) was putting the final touches on a collection of his principal articles—since published under the title La Double Absence.1 The publication of this collection provides, I think, a good occasion for introducing Sayad to the anglophone public, which to date has had almost no exposure to his work. In France, Sayad’s sociology has been essential not only to the study of Algerian immigration, but to the understanding of migration as a “fait social total,” a total social fact, which reveals the anthropological and political foundations of contemporary societies. The introduction of this exceptional work to American specialists of French studies is timely, moreover, because immigration and more recently, colonization have been among the most dynamic areas of research in the field in the past few years.
Jochen Maurer and Gerhard Sälter
The border guards were what made the Berlin Wall both function and lethal. Without them, people could escape nearly without any hindrance. Thus, it is crucial to understand the role of the border guards, who they were, and how they were prepared for their duty. They had a double task: preventing citizens, in most cases respectable and unarmed, from fleeing; and serving as an initial front-line defense in case of war. The military aspect of their mission, however, remained hypothetical, whereas preventing escapes became their daily duty. The duplicity of their task, with the military aspect determining armament, training, and structure no doubt increased the number of fatalities at the border.
John F. Whitmire
Sartre's Les Mots has given rise to widely divergent competing readings in the philosophical literature, which tend to view it either as a simple continuation of his earlier, radical libertarianism, or as part of an alleged wholesale renunciation of the position we find in his early texts. I argue that most of these readings ignore the very real tensions in Words between the freedom of consciousness and the weight of circumstances. I further argue that Les Mots is a performative text whose double writing (originally composed 1954-1957; rewritten 1963) demonstrates for us that, whereas we cannot simply renounce our past and the original meanings mediated to us in childhood through our families, we do have the power to take it up in ways that skew those meanings in somewhat different directions. No matter what we do, however, the blurred outlines of those original meanings will always remain.
This article analyzes the reaction of the West German press to the powerful peace movement that gripped the Federal Republic of Germany between 1979 and 1984. Following NATO's double track decision and Russia's invasion of Afghanistan, thousands of pacifist and peace activists participated in rallies, meetings, and sit-ins to protest above all the politics of NATO. Unnerved by the amassing of nuclear, protesters expressed their fears and anxieties highly visible on placards and in pamphlets. This public display of “fear of atom” led to an intensive media debate about the validity and possible dangers of the protesters' emotionality. The press's coverage of the peace movement and the question of how protesters expressed their fears turned into a discussion over legitimate political participation.