Humanities, Volume 13, Issue 3 (June 2024) – 16 articles

Structured around pivotal elections in France and the United States, recent novels by François Roux and Michel Houellebecq weave together fictional characters with their historical referents, tracing a history of neoliberal economics and its effects on political processes and personal lives. By directly staging the history of Neoliberalism, both Roux and Houellebecq are able to invoke an experience of sudden awareness in their characters—the dedicated businessman Tanguy can, for example, come to view automation as a “genocide of workers” at a climactic moment. By coupling narrative with historical fact, both authors accomplish the difficult task of producing shock at developments so widespread that they have come to be considered inevitable and immune to the influence of democratic politics. Full article

Although the concept of the Absurd seems to be characteristic only of modernity, especially since WWII, we face the intriguing opportunity to investigate its likely first emergence in the early thirteenth century in Der Stricker’s Pfaffe Amîs (ca. 1220). While the narrative framework insinuates that meaning and relevance continue to be the key components of the priest’s life, especially because he constantly seeks new sources of income for his own generosity and hospitality, his various victims increasingly face absurd situations and are abandoned even to the threat of insanity and death. The analysis of the verse narrative suggests that the protagonist begins to embrace crime and violence as the norm for his operations as a fake merchant. Thus, in some of the episodes of this famous Schwankbuch, elements of the absurd become visible, creating considerable irritation and frustration, if not horror and desperation, among the priest’s innocent victims. Full article

Caring for the other is an ethical as well as an aesthetic question: but where does one end and where does the other begin? Rita Charon, in her work Narrative Medicine (2006), builds a strong case against such separation in medical care, or more precisely, against the negligence of what she calls “narrative competence”—defined as the ability to absorb, interpret, and translate stories of others. Charon compares the work of health professionals to that of a skilled translator, who reads not only words but also silences and metaphors. While Charon focuses primarily on developing the concept of care as aesthetic experience for health professionals, Yuriko Saito’s recent publication Aesthetics of Care (2022) draws a parallel between care ethics in general and aesthetic experience. Both, according to Saito, share the same attitudes such as open-mindedness, receptivity, respect, and collaborative spirit. In this paper, I will discuss the concept of care in Belgian film director Chantal Akerman’s later works: My Mother Laughs (2019) and No Home Movie (2015). Through different media—the former being a memoir and the latter a documentary—Akerman cares for her mother and bears witness to the end of her mother’s life. Taking cues from Charon and Saito, I argue that both media are media of care: they are aesthetic means of bearing witness to illness, trauma, love, and care. Especially through filmmaking, Akerman seems to have achieved the impossible: that is, the desire of the daughter not to take her eyes off her dying mother and look at her eternally. Such desire is also expressed in her film aesthetics: the long take inscribes a waiting becoming infinite; it is as if the movie, or the motion picture, is exposed to both a slow death and a passage to eternity. At the same time, unlike Charon and Saito, who position the carer as an ideal reader and viewer, I argue that Akerman as the carer is by no means perfect: her memoir offers a detailed account of her need to keep a distance and hide from her mother, and of her mother’s complaint about Akerman not sharing her life with her. Distance is what Akerman struggles with regarding her relation to her mother, and she struggles with it through writing and filming. In Akerman’s case, the ability to achieve the impossible with aesthetic media lies precisely in mediation and mediality: they enable a relation of care that is close, yet still maintains a safe distance. Full article

In an essay written sometime in 1917 or 1918, unpublished during his lifetime and only discovered in 1980, Ford Madox Ford reflects on what his war experience in France taught him: “above all things—humility”. This article argues that Ford’s writing about humility and perspective-taking in his wartime essays, which he connects to unstinting attentiveness to the particularities of place and people, can be read through an ecocritical lens that sees an ecological humility as central to reorienting human relationships within the natural world. In reflecting on both the lessons of war and the causes of such conflicts, Ford highlights humility in terms of perspective-taking and, in a related move, foregrounds the necessity for the precise use of language—both he sees as key to representing and preventing war. In so doing, I argue, Ford calls for an aesthetics and an ethics of war writing. Such literature must realize the impossibility and hubris of the bird’s-eye view, instead rooting itself in the ground, both literally and linguistically, while using a precise language that emerges from a clear awareness of this limited perspective. Full article

The influence of Plato’s concept of the soul as innately immortal and indestructible had a profoundly unbiblical influence upon many of the early church fathers’ views regarding human nature, the final judgment of the wicked, and God’s gift of immortality to believers. I will argue my thesis by initially defining the nature of the soul according to the Hebrew Bible and the Christian New Testament, with an emphasis on its mortality. I will primarily utilize Scripture itself, although secondary sources—such as commentaries on the Hebrew and Greek versions—are essential due to interpretational differences. This will help to demonstrate how the Biblical view differs significantly from the Platonic view. Likewise, I will explore the Platonic view of the nature of the soul through the use of various primary and secondary sources. Additionally, I will use the writings of many early church fathers to highlight various instances in which the early church adopted the Platonic view of the soul and applied it to areas of their theology. Lastly, I will use both primary and secondary sources to make the case that the adoption of Platonic doctrine on the immortal soul has had an ‘unbiblical’ influence on how many Christians have viewed human nature, which alters the views of the final judgment of the wicked as well as the concept of God’s gift of immortality to believers in Christ. Ultimately, I will argue that this issue is important because it affects how we see the character of God and is, therefore, related to how we worship him. Full article

Reactions to the Wright brothers’ achievement of the first sustained, controlled powered flight in December 1903 ranged from complete indifference to voluble celebration and evolved into convictions that ranged from a belief that war would be rendered impossible to confident predictions of invasion and widespread destruction. The policies and perceptions of institutions, governments and individuals were subject to constant revision and often abrupt reversal. When war came, the aeroplane, which began as an instrument of reconnaissance, rapidly became one more hazard among many for those at the front and a further point of division between combatants and civilians, for whom airships and air raids tended to loom larger. The first dynamic phase in the story of the aeroplane overlaps with the major early modernist period. This essay seeks to map, within that wider context, the experiences and responses of Ford Madox Ford. He began, like many others, with images of beauty and the natural world in that early stage when a functioning range of descriptive or comparative terms had yet to emerge. He encountered them next in the theatre of war during his service in France. His ambivalence towards aeroplanes was both similar to and different from his earlier responses to trains, cars and telephones. Their relative rarity, as well as their both physical and metaphorical distance, and Ford’s own apparent immunity to the glamour and dynamism of aviation enabled him to view them retrospectively and employ them in anecdote, autobiography and fiction as both threat and saviour. Full article

The humanistic-geographical associations of popular music foster the potential to articulate the production and reproduction of an activity-centered politicized ontology of space in the everyday social life of any creative communitarian framework where an alternative set of lifestyles, choices, and tastes engage in a constant play. A cursory glimpse at the (counter-)cultural artistic productions of the American 1970s shows that the lyrical construction of real and imaginary geographical locales has remained a distinguishing motif in the song-writing techniques of the celebrated rock poets. In the case of Bruce Springsteen, whether it is the ‘badlands’, constituting the rebellious and notorious young adults, or the ‘promised land’, which is the desired destination of all his characters, his lyrical oeuvre has numerously provided an alternative sense of place. Springsteen’s lyrical and musical characterization of fleeting urban images like alleys, hotels, engines, streets, neon, pavements, locomotives, cars, etc., have not only captured the American cities under the changing regime of capital accumulation but also contributed to the inseparability of everyday social lives and modern urban experiences. Against the backdrop of this argument, this article seeks to explore how the socio-political and cultural aesthetics of Springsteen’s song stories unfurl distinct spatial poetics through their musical language. Also, the article attempts to delineate how Springsteen’s unabashed celebration of the working-class geography of the American 1970s unveils a site of cultural struggle, wherein existing social values are reconstructed amidst imaginary landscapes and discursive strategies of resistance are weaved. Full article

The Sick Body Writing: Towards an Affective Genetic Criticism examines the idea that manuscripts can be affected by illness as much as their authors’ bodies are. This article aims to highlight a critical gap in the methodology of literary genetic criticism by introducing a new lens of affective genetic criticism. Genetic criticism looks at the archive of drafts and notes related to a literary work-in-progress. The application of affect theory brings focus to the impacts of the author’s bodily experience during writing while in different states of un/healthiness. The effects of authors’ health on their writing, especially textual non/production and the representations of un/healthiness, can be found in their archive in a variety of forms, whether represented in the narrative or responsible for elements of the narrative’s structure. Using two case studies from different literary canons, James Joyce (modernist) and Aidan Chambers (children’s and Young Adult), the article concludes that this lens can be productively applied to understand better the embodiment of writing processes and adaptations of writing environments as a result of affective needs. Full article

The following article examines the role of the sentidos and the entendimiento in Pedro Calderón de la Barca’s auto sacramental, El cubo de la Almudena. While scholarship recognises the pervasiveness of the play on the senses in early modern Spain, scholars often either deny or overemphasise the reliability of the senses as a means of truth acquisition. Moreover, scholarship often attaches too much weight to hearing, thus neglecting the role of the eyes of the entendimiento. Based on a Thomistic framework, Calderón demonstrates that the literal element of allegory relies on the active vehicle of the senses to serve as guides for the entendimiento and an entrance into devotion. Although hearing plays a central role in the play, it serves as a herald for sight, by which the devotee exercises faith. Moreover, where the sentidos prove limited, the entendimiento is an auxiliary support that makes up for their lack, seeing beyond sensual perception through faith. In this way, the medium of the auto sacramental and the theology of the Eucharist train the audience to use the vision of faith through both the senses and the entendimiento to see the allegorical meaning of the play, the divine nature of the Eucharist provided by Mary. Full article

Autographics illustrating refugee and migrant experiences are frequently published, proof of the power of comics to engage with representations of trauma and vulnerability. Thi Bui’s graphic memoir The Best We Could Do tells the story of the author and her family as “boat people”, before and after migrating from Việt Nam to the US in the so-called second “wave” of refugees (1978–1980). If, as Judith Butler argues, vulnerable lives are more grievable when exposed and acknowledged, then self-representation of vulnerable lives might offer a site of resistance against precarity. Thi Bui’s graphic memoir is no exception, since she deals with common themes in Vietnamese American literature such as PTSD, inherited family trauma or everyday bordering, inscribing herself and her family in the counterhistory of the US regarding the Vietnam War, while also addressing themes and motifs recurrent in Asian American comics. The author follows a thematic concern present in Vietnamese American narratives, which tends to present the refugee experience from a heroic perspective, but this is limited and antagonised by Bui’s personal story, who feels estranged from her parents, their past in Việt Nam and the war. As this article shows, the recording and commemoration of her parents’ memories help her to identify with the family legacy of heroic vulnerability in her role as a mother. Full article

This paper explores George Eliot’s The Lifted Veil (1859) as an early portrayal of traumatic neurosis, providing a fresh perspective to enhance the existing scholarly attention on trauma in Eliot’s Daniel Deronda. To illustrate potential contemporary diagnoses for Latimer, I examine other prevalent mid-nineteenth-century models of mental pathology, including phrenology, mesmerism, and hemispheric brain disunity. Drawing on Pierre Janet’s trauma theories from the late nineteenth century, I argue that Eliot presents an early portrayal of dissociative trauma through Latimer’s psychological experiences. Latimer’s visions, complex dream-like interactions, and involuntary consciousness splitting provide a framework for understanding dissociation in response to his emotionally traumatic loss of his mother. Eliot’s exploration of dissociation anticipates Pierre Janet’s theories, which underpin contemporary understandings of trauma, revealing a remarkable modernity in Eliot’s approach. Full article

The reciprocal relationship between cultural trauma studies and psychoanalytic discourse on the one hand, and trauma studies and fictional representations of trauma on the other, has been commented on by scholars within the field of literary studies. What connects the representation of trauma in cultural trauma theory, trauma fiction, and psychoanalysis is that it is regarded as something that overwhelms an individual’s capacities for processing and functioning. However, while cultural trauma theory has come under scrutiny for prioritizing too narrow a view of trauma and its representations, the considerable critiques of and revisions to Freud’s theories, developed in the 1980/90s, have been mostly ignored by cultural trauma theorists. In this interdisciplinary article, we draw on relational psychoanalytic perspectives to demonstrate how relational revisions to psychoanalytic theory and techniques, as well as views on dissociation, can offer new perspectives for approaching literary works of fiction, such as the realist novel, which engage with the subject of trauma outside of established trauma conventions. We demonstrate that trauma novels by Lisa Appignanesi and Aminatta Forna parallel these revisions to psychoanalytic theory and techniques, allowing for a more pluralistic and nuanced representation of responses to trauma and suffering. Full article

In this essay, Goethe’s early historical plays, Götz von Berlichingen, published in 1773, and Egmont, published only in 1787, are compared. So far, scholarly work has not recognized enough of the differences between both works. Goethe’s intellectual development from the young Storm and Stress writer of Götz to the publication of Egmont fourteen years later has not been considered sufficiently. Goethe’s development is clearly reflected in his protagonists’ deeds and intentions. Goethe’s Götz fights predominantly for his own rights and his family. Egmont aims higher; he is more concerned with the welfare state of society and reflects on political issues Götz is unable to consider. Moreover, Goethe takes, in both cases, poetic license to create a different picture of his protagonists’ failures than historical sources provide. This finally leads to the introduction of the term preclassic to differentiate between Götz and Egmont. Full article

This essay explores the notion of Mitsprechen or “with-speaking” in Paul Celan’s poetry. “With-speaking” supposes that voices in the poems actively participate and engage in a dialogue that goes beyond traditional hermeneutic frameworks. Celan’s notion of col-loquy, distinct from the conventional sense of dialogue, challenges the separation between author and interpreter, rendering the traditional concept of intertextuality inadequate. The poems, according to Celan, give voice to human destinies, making texts audible as the voices of others. This vocal dimension of Celan’s poetry has prompted extensive discussion among philosophers, particularly in France. Levinas, Blanchot, and Derrida, influenced by German phenomenology and hermeneutics, critically examine the ethical implications of speaking “about” the other. They challenge traditional hermeneutical practices, emphasizing the responsibility of interpreters to respect the unique and untranslatable character of individual voices. This critique extends to Protestant categories of interpretation, drawing on alternative Jewish perspectives on being-in-the-world and alterity. The text explores the tensions inherent in speaking “for” or “in the name of” others, especially in the context of interpreting Celan’s work, raising questions about maintaining the fundamental difference and distance that otherness implies. The discussion concludes by highlighting Werner Hamacher’s formulation of a new philology that disrupts hermeneutical violence, influenced by the critiques of Blanchot, Levinas, and Derrida, and offering an alternative way of addressing the particular challenges posed by Celan’s poetry. Full article