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New Mobilities, Spaces, and Ideas to Market

European Travel Writers and the Making of a Genre—Comment

Steven D. Spalding

and Martius mark a Romantic internalization of the equator crossing, a move away from a public spectacle and play on social order toward the life of the Romantic soul. European Romanticism invests its new vision of the individual with a whole language

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From Exoticism to Authenticity

Textbooks during French Colonization and the Modern Literature of Global Tourism

Claudine Moïse

primitive that essentialized difference. This article will focus first on this notion of exoticism, which evolved from the Enlightenment concept of the noble savage into romanticism’s notion of the exotic other. I will reconsider its foundations, its

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L'Image entre le corps et l'esprit

Le Mémoire de fin d'études de Sartre

Vincent de Coorebyter

Abstract

In 1927, Sartre submitted a dissertation to the Ecole normale supérieure about the Image, that has been published recently. Already in this work he outlines one of the central theses of L'Imagination and L'Imaginaire, namely that a mental image is neither an internal image, nor the reproduction of previously known sensations, but is a pure act of creation. In his dissertation, Sartre sets down in writing the image in the life of the body and the mind, in a hesitant yet very inventive manner. It helps us to understand his subsequent books concerning image without detracting from their originality.

Résumé

En 1927, Sartre dépose à l'Ecole normale supérieure un mémoire sur l'image, qui vient enfin d'être publié. Il y défend déjà une des thèses centrales de L'Imagination et de L'Imaginaire, à savoir que l'image mentale n'est pas un tableau intérieur, la reproduction de sensations anciennes : c'est une création, un acte de liberté. Dans son mémoire, Sartre inscrit l'image dans la vie du corps et de l'esprit, d'une manière encore hésitante mais aussi très inventive, qui éclaire ses livres ultérieurs sur l'image sans s'y laisser réduire.

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Richard D.G. Irvine and Mina Gorji

This article explores what it might mean to interweave social and natural history, taking as its inspiration the work of the English poet John Clare (1793-1864). If Dipesh Chakrabarty (2009) is right in suggesting that the recognition that we are now in the Anthropocene - a geological epoch of our own making - will force us to re-read human history in the light of planetary history and deep time, John Clare's work provides us with a way of thinking how this might be done. Clare's explorations of human and natural temporalities, and his challenges to our dominant sense of value, may help us to think beyond anthropocentricism and to re-evaluate assumptions of economic progress. With this in mind, we conclude by placing Clare's poetry in conversation with John Locke and his labour theory of value.

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John Gledhill

I first met Monique at the Colegio de Michoacán, when she was doing fieldwork in Jalisco for her doctoral thesis. We shared interests in both Mexican land reform communities and political anthropology generally and continued to exchange ideas back in Europe. I felt privileged to be invited to be one of the examiners of her thesis in Wageningen, which was awarded a far-from-routine cum laude distinction. I reported to the committee that I judged her work equally outstanding for its depth of ethnographic enquiry and for its theoretical contributions. It reached a much wider audience than specialists on Mexico after being condensed into her book Power, Community, and the State. Here, however, I want to focus on some of Monique's later research, on the urban periphery of Recife, Brazil. By a happy coincidence, our mutual interests converged again in Brazil, where I was working on the urban periphery of Salvador, Bahia, in collaboration with Dr. Maria Gabriela Hita of the Federal University of Bahia; but it is not because of professional links or the deep personal affection that Monique inspired in all her friends that I want to discuss her Recife studies. It is because they confirm that she remains a “presence that does not end,” the wonderful title chosen for the online event paying homage to all her contributions that the Colegio de Michoacán organized in March 2021. Monique's research is highly relevant to the current conjuncture in Brazil, shaped by the 2016 “parliamentary” coup and subsequent election as president of Jair Bolsonaro, whose regime is now regularly accused of being genocidal as well as ecocidal. Since Bolsonaro's popularity is waning and the Supreme Court has drawn a line under the “lawfare” that blocked ex-president Lula of the Workers’ Party (PT) from standing against him in the 2018 election, the return of a more civilized government under Lula's leadership now seems a possibility. Yet for that very reason, Monique's critical analysis of the PT in power in Recife offers us vital lessons about the limitations such a government would need to transcend to eliminate the enduring structural foundations of social injustice.

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Bridging the Political Gaps

The Interdiscursive Qualities of Political Romanticism in the Weimar Republic

Christian E. Roques

romanticism in Germany between the two world wars. If the concept was popularized in 1908 by Friedrich Meinecke, who used it to describe the ideology of the Holy Alliance under Klemens von Metternich’s influence, 9 the concept of political romanticism gained

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Mirko M. Hall

its charismatic front man Douglas Pearce. While it is true that the neofolk scene is an ideologically diverse subculture not necessarily defined by extreme right-wing politics, and only united by its elective affinity for dark romanticism, the

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J. Joost Beuving

This article argues that anthropologists in the field are often attributed the role of jester. Anthropologists are transient figures in the societies they study, and they stand out in behaviour or in physical appearance. Society symbolically resolves their strange presence with humour: anthropologists involuntarily elicit joking remarks and laughter. Over time, the role of jester may shade into one of accepted outsider, and that promotes direct observation. There is, however, a false romanticism attached to anthropological fieldwork that overlooks the anthropologist's role as jester. Such romanticism is reproduced by the forces of rationalisation in higher education that threaten students’ exposure to genuine anthropological fieldwork, and this compromises the depth of anthropological inquiry. Anthropology thus risks becoming the jest in the social scientific theatre: an exotic anecdote that is nice over drinks, yet without real scientific punch.

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"Spiritualizing the Material" and "Dematerializing the World" in Modernist and Avant-Garde Practice

On the Wider Import of a Distinction Debora Silverman Develops in Van Gogh and Gaugin

Jerrold Seigel

This essay seeks to extend Debora Silverman's distinction between van Gogh's project of "spiritualizing the material" and Gauguin's related but opposed one of "dematerializing the world" to a wider range of modernist and avant-garde projects. It employs this distinction in connection with Astradur Eysteinsson's analysis of the problems of using such terms as modernism, the avant-garde, and postmodernism in relation to realism and the various revolts against it that have taken place since the age of romanticism. Eysteins-son's general approach is followed, but also in part questioned and given a different direction through discussions of Duchamp, the surrealists, Baudelaire, and Rimbaud.

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Miriam L. Wallace

Best known as political radicals and novelists, Mary Wollstonecraft and Thomas Holcroft each wrote a travel narrative: Letters Written During a Short Residence in Sweden, Norway, and Denmark ([1796] 1987) and Travels from Hamburg through Westphalia, Holland and the Netherlands to Paris (1804), respectively. Despite their specific differences, both Wollstonecraft and Holcroft reconfigure travel as a politically inflected act of cultural encounter, resisting both the Grand Tour tradition of elite education and Romantic travel as an asocial and personal experience of the sublime. Although Wollstonecraft's account has been examined as a kind of feminine sublime or roman à clef, her political project has frequently been elided, seen as separate from the personal affect of her account. Holcroft's narrative is simply neglected. Reading these two travel accounts as products of late eighteenth-century British radical reform and developing Romantic sensibility enhances our understanding of eighteenth-century travel narrative and British Romanticism itself.