By Ali Behdad, Dominic Thomas (editors)
A spouse to Comparative Literature offers a suite of greater than thirty unique essays from proven and rising students, which discover the background, present kingdom, and way forward for comparative literature.Features over thirty unique essays from best overseas participants offers a severe review of the prestige of literary and cross-cultural inquiry Addresses the background, present kingdom, and way forward for comparative literature Chapters deal with such issues because the dating among translation and transnationalism, literary concept and rising media, the way forward for nationwide literatures in an period of globalization, gender and cultural formation throughout time, East-West cultural encounters, postcolonial and diaspora stories, and different experimental techniques to literature and tradition
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Extra resources for A Companion to Comparative Literature (Blackwell Companions to Literature and Culture)
2003). The Puppet and the Dwarf: The Perverse Core of Christianity. Cambridge: MIT Press. Žižek, Slavoj. (1999). The Ticklish Subject: The Absent Centre of Political Ontology. New York: Verso. 2 Why Compare? ) ten year reports on the discipline, I addressed the nature of this Association’s recurring series of reports as embodying a logic of indiscipline that afflicts not only this field of study but also, more generally, the humanities (Ferris). I fully intended not to return to the subject since it seemed to me then that this logic had become so entrenched that Comparative Literature was no longer capable of discerning the questions posed by its critical practice.
It is not a task that belongs to the world despite the current tendency to see the comparative part of Comparative Literature as if the words “world” and “comparative” were so interchangeable that no real difference can be discerned as one is translated as the other because one is so comparable to the other. This translation drives the imperative 36 David Ferris that Comparative Literature should now become “World Literature” as it extends what it can compare but does not change the comparative practice by which it has always operated.
552; my emphasis) In such a foundational change in thinking about humanity, Judeo-Christianity, notwithstanding its status as religion, is reborn as the origination site of secularism, understood as an enlightened overcoming of the boundaries imposed by religion, culture, and language – in sum, of ethnocentrism. 6 The more recent collective turn among contemporary critical theorists such as Alain Badiou, Giorgio Agamben, and Slavoj Žižek to the figure of Paul can perhaps be explained in part by way of this investment in the Janus-faced resilience of Christianity as both a religious and a secular enterprise – one that alternately signifies divine grace, ontological infinity, sacrifice and love, revolution, and institution building – despite such thinkers’ ostensible avant-garde philosophical and/or Marxist-Leninist sympathies, and remoteness from Auerbach’s type of philological orientation.