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- Berntson, Martin, 1972-
(författare)
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Gabrielle Spiegel och den postmoderna utmaningen
- 2002
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Ingår i: <em>Kors och tvärs i teorierna. Ett undervisningsexperiment vid Göteborgs och Karlstads universitet</em>. - Göteborg : Göteborgs universitet. - 9188614409 ; , s. 106-118, s. 106-118
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Bokkapitel (övrigt vetenskapligt/konstnärligt)
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| 2. |
- Filipovic, Zlatan
(författare)
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For a Future to Come: Derrida’s Democracy and the Right to Literature
- 2013
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Ingår i: Journal of East-West Thought (JET). - Pomona, CA, US. - 2161-7236 .- 2168-2259. ; 3:1, s. 13-24
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Tidskriftsartikel (refereegranskat)abstract
- Reflecting on the political nature of literature and its relation to modern democracy, the essay begins by problematizing any notion of commitment in literature. However, irresponsibility found in literature, far from undermining the political process, is what animates the political field seen as an endless contestability of our social practice. The way our notion of modern democracy informs our understanding of literary practice is explored through a selection of Derrida’s writings where democracy emerges as the possibility of imagining alternatives to the world and “of thinking life otherwise,” as Derrida (2004) says, which is to say that democracy cannot be thought without the possibility of literature. Democracy implies not political stability but a continuous call for unrest that prevents its atrophy, and literature, in its unconditional right to call everything to account, is its rearguard work as it were, keeping democracy forever open, for better or for worse.
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| 3. |
- Filipovic, Zlatan, 1974
(författare)
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Not Human Enough: Levinas and a Call For New (Old) Humanism
- 2013
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Ingår i: An Insatiable Dialectic: Essays on Critique, Modernity, and Humanism, Ed. Roberto Cantú. - Newcastle upon Tyne : Cambridge Scholars Publishing. - 9781443852920 ; , s. 104-121
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Bokkapitel (refereegranskat)abstract
- The humanity of man, Levinas argues in Humanism of the Other, is not defined by rationality or subjectivism of freedom, it is found instead in absolute humility and subjection of my freedom to the vulnerability of others. Indeed, for Levinas, the subject itself is constituted as singular or unique by an assignation of responsibility it cannot escape. The fact that no one can respond to the distress of others in my stead is what so imperially consigns me to my identity. The critique of humanism that is implicit in Levinas does not testify so much to its failure as to the hypocrisy of the humanist projects based on reason, integrity, autonomy and the dignity of the subject, its naive rights of freedom and self-assertion often appropriated by the discourses of exploitation and used as a shameless pretext for virile imperialism and colonial aggression. Instead, for Levians, humanism has not risen to the true height of its ideals, of what it means to be human. It is the status and the menaing of this ideal that this paper will question. For to be human is to be called to goodness such that the other counts more than myself. Freedom of the subject, ‘is not the source of all right and meaning,’ as Levians writes in Ethics and Infinity. It is rather the possibility of self-sacrifice and being for the other. Being called to goodness is being sobered up to a responsibility that for Levians is manifested as the-one-for-the-other, even as ‘substitution unto death.’ To be human is to call into question the prejudice of my freedom and my self-righteousness. It is to discover onself in passivity. The other person’s vulnerability, his mortality, comes as the effraction of my being, of my rights, and exposes the injustice of my selfish will. True humanness seems, in fact, to demand more than my capacity. I am thus never responsible enough, I am never human enough. The presence of the other person, the unabated pathos of his need and vulnerability, revelas me to my own shame, to a kind of self-effacement and absolute indiscretion of my own presence. There is a supplication to a freedom that precedes mine and to respond to it is to be human. This paper points towards a certain insufficiency of humanism and the inheritance of its concept in the context of Levinas’s writing as an expression a post-Enlightenment critique both of the notions of freedom and autonomy that are put in question in the responsibility for the other but also in terms of its pre-critical naivité about ‘the human nature’ and the metaphysics of the unified subject. Self-relation is broken in Levinas by infinite incumbent responsibilities that devolve on the subject like an insolvent debt one can never settle in good conscience. The self with all its resources is in a permanent deficit.
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| 4. |
- Filipovic, Zlatan, 1974
(författare)
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Deconstructing the Past in W. G. Sebald's The Emigrants: Historiography and Memory in Postmodern Writing
- 2014
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Ingår i: Der reisende Europäer / hrsg. von Linda Karlsson Hammarfelt und Edgar Platen. Unter Mitarb. von André Menke. - München, Germany : Iudicium Verlag GmbH. - 9783862054534 ; , s. 26-43
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Bokkapitel (refereegranskat)abstract
- When Linda Hutcheon in her work on postmodern aesthetics and historiography (1988) speaks of “history as ‘a true novel’” she seems both to sum up the postmodern skepticism towards historical knowledge but also point towards what, in an unfortunate turn of phrase, could be called a poetics of history, flashing out the fact that history and fiction may not be as too far apart as it may seem. W. G. Sebald’s novel The Emigrants could be seen as a site of contention where desperate attempts by the narrator to preserve the memory of the past are constantly undermined by the unreliability of the very means by which he attempts to maintain its legitimacy. Reflecting on the nature of historical knowledge and memory in Sebald’s novel, this paper intends to consider whether history, insofar as it shares its narrative conventions with fiction, is not past but perhaps yet and always to be determined.
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| 5. |
- Kjellander, Björn
(författare)
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Building American entrepreneurs : male commercial selves and the road to success in the US 1873-1914
- 2005
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Doktorsavhandling (övrigt vetenskapligt/konstnärligt)abstract
- The thesis investigates the origins of the American entrepreneur, what popularly has been called the self-made man. It traces the building of the self-made man as a commercial ideal self, leading to the narratives of US entrepreneurship and the road to ‘success’. With the demands and opportunities that grew out of the US move from mercantilism to capitalism, model male commercial self behaviour surreptitiously split into two sides during the 19th century. The idealised side comprised a rhetoric of hard work, self-improvement and thrift, whereas the economic/pragmatic side embraced evolutionary theory and laissez faire. American society in general held on to idealised narratives of the self-made man and failed to expose the destructive side, which was to form the economic/pragmatic self. In the analyses of literary texts emerging between 1873-1914 in the US, the thesis mainly focuses on the narration of the masculine achiever, or the self-made man. American realist and naturalist authors were certainly part of the American post-1865 bourgeois, professional culture, and they also witnessed the professionalisation of literature. However, in the distribution of notions of idealised self, the binary link between destruction and creation, prevalent in the economic/pragmatic side of male commercial selves, is not recognised by realist authors. Further, it is primarily in Theodore Dreiser’s fiction that the boundaries between these two aspects of late 19th century male selves are psychologised and, in effect, rendered meaningless. Whilst realist texts build characters that exercise responsibility and choice, naturalist fiction more successfully targets the destructive side of the economic/pragmatic self.
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