{"title":"Cinema as Method: Re-vision in Ramón Gómez de la Serna's Film Script Cifras (1930)","authors":"Anna Torres-Cacoullos","doi":"10.1353/mod.2022.0036","DOIUrl":"https://doi.org/10.1353/mod.2022.0036","url":null,"abstract":"","PeriodicalId":18699,"journal":{"name":"Modernism/modernity","volume":"29 1","pages":"717 - 740"},"PeriodicalIF":0.2,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47749657","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Gregory Ariail, Anna Torres-Cacoullos, Caleb Fridell, I. Hanson, Jodie Medd, Jonathan C. Najarian, M. Clarke, S. Gillespie, D. Mao, Zan Cammack, Michael Löwy, Lukas Moe, K. Bluemel, Pardis Dabashi, K. Chandran, Meryl Altman
{"title":"Super Schoolmaster: Ezra Pound as Teacher, Then and Now by Robert Scholes and David Ben-Merre (review)","authors":"K. Chandran","doi":"10.1353/mod.2022.0049","DOIUrl":"https://doi.org/10.1353/mod.2022.0049","url":null,"abstract":"","PeriodicalId":18699,"journal":{"name":"Modernism/modernity","volume":"29 1","pages":"898 - 899"},"PeriodicalIF":0.2,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42940651","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
notions of kinship and genealogy among those who remain on the division of land where their predecessors are buried developed into the notions of families or houses, into clans or peoples, ultimately into nations. “When Vico speaks of a mental language common to all nations,” Said writes, “he is, therefore, asserting the verbal community binding men together at the expense of their immediate existential presence to one another” (373). In other words, the nature-alienating abstractions that M O D E R N I S M / m o d e r n i t y 746 make language possible are at the same time always making and remaking the abstract social relations of kinship, race, nation. What the Viconian theory implies, historiographical accuracy notwithstanding, is that the same process made nature available both to human discourse and to human habitation, namely, a division of land that marked a separation with the organic unity of primal nature. This division or territorialization was the condition of possibility for nation-state formations, whose legibility in turn depended on an understanding of nature that made totalizing state sovereignty over a demarcated territory seem self-evident. Finnegans Wake undermines this self-evidence. Joyce’s historical consciousness derives its scope from a combination of Vico’s lesson that human history comprises a cyclical, therefore ever-impermanent, appropriation of nature, corsi e ricorsi, and Giordano Bruno’s image of the universe as undivided infinity of which each particular thing is a reflection. Bruno summarizes his first two arguments in the treatise, On the Infinite Universe and Worlds: Firstly, that the inconstancy of sense-perception doth demonstrate that sense is no source of certainty, but can attain thereto only through comparison and reference from one sensible percept to another, from one sense to another, so that truth may be inferred from diverse sources. Secondly, the demonstration is begun of the infinity of the universe; and the first argument is derived from the failure to limit the world by those whose fantasy would erect around it boundary walls. These seem to be working principles of Finnegans Wake, too: its multivalent language wards against essentializing certainty, its limitlessness against drawing definite boundaries. Hugh MacDiarmid was among the earliest to compare this vantage point that sees all human history as one kaleidoscopic—“A collideorscape!”—universal mythography to Goethean Weltliteratur (Joyce, Finnegans Wake, 143.28). He saw in Joyce’s example that “Our consciousness is beginning to be planetary. A new tension has been set up between the individual and the universe.” Literature after the Wake, MacDiarmid argues, must now be responsive to the whole world, must embrace macaronic play, polyglot pluralism, must understand the human as multitude and time as deep abyss—all beings belonging to one infinite whole. But there’s a danger, again, in visions assuming that humans already belong to one whole i
在布鲁诺和维科的愿景中，人类历史是
{"title":"River and Mountain, Land and Sea: The Political Topography of Finnegans Wake","authors":"Caleb Fridell","doi":"10.1353/mod.2022.0037","DOIUrl":"https://doi.org/10.1353/mod.2022.0037","url":null,"abstract":"notions of kinship and genealogy among those who remain on the division of land where their predecessors are buried developed into the notions of families or houses, into clans or peoples, ultimately into nations. “When Vico speaks of a mental language common to all nations,” Said writes, “he is, therefore, asserting the verbal community binding men together at the expense of their immediate existential presence to one another” (373). In other words, the nature-alienating abstractions that M O D E R N I S M / m o d e r n i t y 746 make language possible are at the same time always making and remaking the abstract social relations of kinship, race, nation. What the Viconian theory implies, historiographical accuracy notwithstanding, is that the same process made nature available both to human discourse and to human habitation, namely, a division of land that marked a separation with the organic unity of primal nature. This division or territorialization was the condition of possibility for nation-state formations, whose legibility in turn depended on an understanding of nature that made totalizing state sovereignty over a demarcated territory seem self-evident. Finnegans Wake undermines this self-evidence. Joyce’s historical consciousness derives its scope from a combination of Vico’s lesson that human history comprises a cyclical, therefore ever-impermanent, appropriation of nature, corsi e ricorsi, and Giordano Bruno’s image of the universe as undivided infinity of which each particular thing is a reflection. Bruno summarizes his first two arguments in the treatise, On the Infinite Universe and Worlds: Firstly, that the inconstancy of sense-perception doth demonstrate that sense is no source of certainty, but can attain thereto only through comparison and reference from one sensible percept to another, from one sense to another, so that truth may be inferred from diverse sources. Secondly, the demonstration is begun of the infinity of the universe; and the first argument is derived from the failure to limit the world by those whose fantasy would erect around it boundary walls. These seem to be working principles of Finnegans Wake, too: its multivalent language wards against essentializing certainty, its limitlessness against drawing definite boundaries. Hugh MacDiarmid was among the earliest to compare this vantage point that sees all human history as one kaleidoscopic—“A collideorscape!”—universal mythography to Goethean Weltliteratur (Joyce, Finnegans Wake, 143.28). He saw in Joyce’s example that “Our consciousness is beginning to be planetary. A new tension has been set up between the individual and the universe.” Literature after the Wake, MacDiarmid argues, must now be responsive to the whole world, must embrace macaronic play, polyglot pluralism, must understand the human as multitude and time as deep abyss—all beings belonging to one infinite whole. But there’s a danger, again, in visions assuming that humans already belong to one whole i","PeriodicalId":18699,"journal":{"name":"Modernism/modernity","volume":"29 1","pages":"741 - 761"},"PeriodicalIF":0.2,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45508663","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"\"True Lovers of their Land\": Reading, Writing, and Making it New in British Conscientious Objector Narratives of the First World War","authors":"I. Hanson","doi":"10.1353/mod.2022.0038","DOIUrl":"https://doi.org/10.1353/mod.2022.0038","url":null,"abstract":"","PeriodicalId":18699,"journal":{"name":"Modernism/modernity","volume":"61 1-2","pages":"763 - 783"},"PeriodicalIF":0.2,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41308418","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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