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1
Gragnolati, Manuele, und Francesca Southerden. Possibilities of Lyric. Berlin: ICI Berlin Press, 2020. http://dx.doi.org/10.37050/ci-18.
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Opening to passion as an unsettling, transformative force; extending desire to the text, expanding the self, and dissolving its boundaries; imagining pleasures outside the norm and intensifying them; overcoming loss and reaching beyond death; being loyal to oneself and defying productivity, resolution, and cohesion while embracing paradox, non-linearity, incompletion. These are some of the possibilities of lyric that this book explores by reading Petrarch’s vernacular poetry in dialogue with that of other poets, including Guido Cavalcanti, Dante, and Shakespeare. In the Epilogue, the poet Antonella Anedda Angioy engages with Ossip Mandel’štam and Paul Celan’s dialogue with Petrarch and extends it into the present.
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Mistrorigo, Alessandro. Phonodia. Venice: Edizioni Ca' Foscari, 2018. http://dx.doi.org/10.30687/978-88-6969-236-9.
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This essay focuses on the ‘voice’ as it sounds in a specific type of recordings. This recordings always reproduce a poet performing a poem of his/her by reading it aloud. Nowadays this kind of recordings are quite common on Internet, while before the ’90 digital turn it was possible to find them only in specific collection of poetry books that came with a music cassette or a CD. These cultural objects, as other and more ancient analogic sources, were quite expensive to produce and acquire. However, all of them contain this same type of recoding which share the same characteristic: the author’s voice reading aloud a poem of his/her. By bearing in mind this specific cultural objet and its characteristics, this study aims to analyse the «intermedial relation» that occur between a poetic text and its recorded version with the author’s voice. This «intermedial relation» occurs especially when these two elements (text and voice) are juxtaposed and experienced simultaneously. In fact, some online archives dedicated to this type of recording present this configuration forcing the user to receive both text and voice in the same space and at the same time This specific configuration not just activates the intermedial relation, but also hybridises the status of both the reader, who become a «reader-listener», and the author, who become a «author-reader». By using an interdisciplinary approach that combines philosophy, psychology, anthropology, linguistics and cognitive sciences, the essay propose a method to «critically listening» some Spanish poets’ way of vocalising their poems. In addition, the book present Phonodia web archive built at the Ca’ Foscari University of Venice as a paradigmatic answer to editorial problems related to online multimedia archives dedicated to these specific recordings. An extent part of the book is dedicated to the twenty-eight interviews made to the Spanish contemporary poets who became part of Phonodia and agreed in discussing about their personal relation to ‘voice’ and how this element works in their creative practice.
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Fantacci, Silvia, Hrsg. Ruggero Jacobbi. Florence: Firenze University Press, 2008. http://dx.doi.org/10.36253/978-88-8453-688-4.
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"Ah, if only I were not so alive and so crowded with things, what a book I would write […] but there's so little time […]. There's lots of time to map them out, that's true, but it's not enough." This is the voice of the protagonist of Convalescenza, one of the stories in this book that – thanks to the painstaking editorial attention of Silvia Fantacci – presents the prose written by Ruggero Jacobbi starting from his precocious youth through to the Sixties. The nine sections, recording fragments of memories, vestiges of mystery and bitter solitude, meander between cinema and theatre, revoke the faces of the war, recall the figures of writers and friends, suggest new approaches to reading. The evocation of Brazil, where Jacobbi spent the most important fifteen years of his life, is not lacking: a country "so big as to drive you crazy" with its magical rites, its rhythm, its culture (the music of Villa-Lobos, Vinícius de Morais and Dorival Caymmi and the poetry of his friend Murilo Mendes). The meticulous notes and the appendix at the end of the book illustrate the history of each text and offer a reconstruction of the projects for novels and stories that were left unfinished and have now finally been transferred from the mind and desk of the writer into book form.
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Miller, Leta E. Kernis Meets the New York Philharmonic. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252038532.003.0003.
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This chapter recounts a highly public—and widely publicized—event on June 7, 1983 that catapulted the twenty-three-year-old Kernis into the national spotlight. At 8:00 that evening, in Avery Fisher Hall at Lincoln Center, in front of an audience of nearly a thousand, the New York Philharmonic spent an hour reading through and rehearsing Kernis's “dream of the morning sky” (Cycle V), conducted—and critiqued—by music director Zubin Mehta. Nearly every biographical sketch of Kernis cites this event, with varying degrees of accuracy. Major national publications ran stories about it at the time as well. Most critics gave little more than generalized descriptions of Kernis's score. One called it “intoxicatingly beautiful”; a second found its finale “soaring and rhapsodic”; a third called it “rich and imaginative” but “a little spoiled at the last by the rhetorical insistence of the pantheistic text.”
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Scheible, Kristin. Reading the Mahavamsa. Columbia University Press, 2017. http://dx.doi.org/10.7312/columbia/9780231171380.001.0001.
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Vamsa is a dynamic genre of Buddhist history filled with otherworldly characters and the exploits of real-life heroes. These narratives collapse the temporal distance between Buddha and the reader, building an emotionally resonant connection with an outsized religious figure and a longed-for past. The fifth-century Pali text Mahāvamsa is a particularly effective example, using metaphor and other rhetorical devices to ethically transform readers, to stimulate and then to calm them. Reading the Mahāvamsa advocates a new, literary approach to this text by revealing its embedded reading advice (to experience samvega and pasada) and affective work of metaphors (the Buddha's dharma as light) and salient characters (nagas). Kristin Scheible argues that the Mahāvamsa requires a particular kind of reading. In the text’s proem, special instructions draw readers to the metaphor of light and the nagas, or salient snake-beings, of the first chapter. Nagas are both model worshippers and unworthy hoarders of Buddha’s relics. As nonhuman agents, they challenge political and historicist readings of the text. Scheible sees these slippery characters and the narrative’s potent and playful metaphors as techniques for refocusing the reader’s attention on the text’s emotional aims. Her work explains the Mahāvamsa’s central motivational role in contemporary Sri Lankan Buddhist and nationalist circles. It also speaks broadly to strategies of reading religious texts and to the internal and external cues that give such works lives beyond the page.
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Mara, Gerald. Political Philosophy in an Unstable World. Herausgegeben von Sara Forsdyke, Edith Foster und Ryan Balot. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199340385.013.39.
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For many readers, the perspectives of Plato and Thucydides are fundamentally incompatible. Plato’s authentic philosophers allegedly occupy an unchanging world of intellectual forms or ideas. Thucydides’ world is passionate and disrupted. If we agree with these assessments, we find two authors speaking such different languages that prospects for dialogue between them seem impossible. I want to challenge that conclusion by suggesting that we can read Thucydides and Plato more dialogically. I try to show how each author opens possibilities for dialogic engagement with his own text and then indicate areas of plausible exchange between them. This interactive reading avoids the binary frames of reference of abstract and illusory peace or ongoing and inescapable war, drawing attention to experiences in need of continued intellectual negotiation and opening spaces for practical improvement. Beyond expanding our understanding of these authors, such mutual readings help us to appreciate their contributions to conversational political theory.
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Clark, Samuel. Good Lives. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198865384.001.0001.
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Reasoning with autobiography is a way to self-knowledge. We can learn about ourselves, as human beings and as individuals, by reading, thinking through, and arguing about this distinctive kind of text. Reasoning with Edmund Gosse’s Father and Son is a way of learning about the nature of the good life and the roles that pleasure and self-expression can play in it. Reasoning with Siegfried Sassoon’s Memoirs is a way of learning about transformative experience, self-alienation, and therefore the nature of the self. Good Lives develops and defends this claim, by answering a series of questions. What is an autobiography? How can we learn about ourselves from reading one? On what subjects does autobiography teach? What should we learn about them? In particular, given that autobiographies are narratives, should we learn something about the importance of narrative in human life? Could our storytelling about our own lives make sense of them as wholes, unify them over time, or make them good for us? Could storytelling make the self? The overall aim of the book is a critique of narrative and a defence of a self-realization account of the self and its good. As it pursues that, the book investigates the wide range of extant accounts of the self and of the good life, and defends pluralist realism about self-knowledge by reading and reasoning with autobiographies of self-discovery, martial life, and solitude. It concludes: autobiography can be reasoning in pursuit of self-knowledge; each of us is an unchosen, initially opaque, seedlike self; our good is the development and expression of our latent capacities, which is our individual self-realization; self-narration plays much less role in our lives than some thinkers have supposed, and the development and expression of potential much more.
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Kirkham, Michael. Passionate Intellect. Liverpool University Press, 1999. http://dx.doi.org/10.5949/liverpool/9780853235439.001.0001.
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In Passionate Intellect: The Poetry of Charles Tomlinson, Michael Kirkham provides a critical reading of the poetry of Charles Tomlinson. Within the text, Kirkham addresses readers already interested in Tomlinson’s poetry, but also those who are unfamiliar with it. Kirkham aims to open up the understanding of the poet’s work by providing a contextual commentary on the poems and by advising ways to read them. The text is split into six chapters that follow the progression of Tomlinson’s poetry from his early career to the his work in the 1980s, and make a comment on the historical context as well as the meaning, quality and value contained in each poem. The text also goes to great length to explain the distinction between a ‘nature’ poem and a ‘human’ poem, and uses Tomlinson’s work as examples of each.
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Ikaheimo, Heikki. Hegel’s Psychology. Herausgegeben von Dean Moyar. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199355228.013.20.
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This chapter aims to show that in the Philosophy of Subjective Spirit, Hegel develops a thoroughly ‘detranscendentalized’ account of the human person as the ‘concrete’ flesh-and-blood subject of knowledge and action, an account that deserves much more attention than it has received. Reconstructing Hegel’s holistic picture of the human person as the ‘concrete subject’ of knowing and acting requires a proper understanding of the structure of the text, which on a simple linear reading appears fragmentary and confusing. This chapter focuses on the Psychology section, and the thematically closely connected Phenomenology section. It first reconstructs the ‘parallel architectonics’ of the Phenomenology and Psychology, the understanding of which is essential for comprehending the substantial views Hegel puts forth in them. It then draws on this reconstruction and introduces central elements of Hegel’s account of the human person as the concrete subject of knowledge and action as it unfolds in the text.
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Thomas, George. The (Un)Written Constitution. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197555972.001.0001.
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The late Justice Scalia relished pointing to departures from text as departures from the Constitution, but in fact his jurisprudence relied on unwritten ideas. As textualism has become more prominent with the elevation of Justices Gorsuch, Kavanaugh, and Barrett to the Supreme Court—jurists in the mold of Scalia—it is crucial to reveal the unwritten ideas that drive textualist readings of the Constitution. Our deepest debates about America’s written Constitution are not about constitutional text but about the unwritten ideas and understandings that guide our reading of text. This fact is obscured by the public understanding of textualism and originalism as put forward by its most prominent judicial advocates. The (Un)Written Constitution makes these ideas visible by turning to the practices of Supreme Court justices and political actors in interpreting the Constitution over more than two centuries. From founding debates about freedom of speech and religion to contemporary arguments about judicial review, the separation of powers, same-sex marriage, and partisan gerrymandering, this work highlights the too-often unacknowledged ideas that animate our debates about the written Constitution. Contrary to textual jurists, these recurrent debates are not about whether to follow the text; they are disputes about what fidelity to the text requires. How do we weigh and balance different textual provisions and see them as part of a constitutional whole? The text does not answer such questions. This book illustrates that moving beyond the text is an inescapable feature of interpreting America’s written Constitution.
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Barlas, Asma. Islam. Herausgegeben von Adrian Thatcher. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199664153.013.001.
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This chapter analyses the Qur’an’s position on theology, sexuality, and gender, with the intent of challenging readings of Islam as a patriarchy. It illustrates that missing from Islam’s scripture is the imaginary of God as father/male and endorsements of father-rule (the traditional form of patriarchy), as well as any concept of sexual differentiation that privileges males (more modern forms of patriarchy). Indeed, many Qur’anic teachings can be read on behalf of the principle of sexual equality since they establish the ontological equality of women and men and emphasize the need for mutual care and guardianship between them. Both by re-reading some of the ‘anti-women’ verses and by applying a hermeneutical method to interpret the Qur’an—which is implicit in the text itself—the chapter also demonstrates that different interpretive strategies can change our understanding of textual meaning.
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Levine, Michael. Hume on Miracles. Herausgegeben von Paul Russell. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199742844.013.29.
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This chapter argues that Hume’s argument against justified belief in miracles in Part 1 of his essay is a priori and applies to firsthand experience of a miracle as well as to testimony. The disputed issues cannot be decided on how closely one reads the text or on what Hume “actually says” but are interpretive and require setting them in the context of Hume’s Treatise—his peculiar empiricism, his account of causation, and his theory of a posteriori reasoning. But even if, contrary to the a priori reading of Hume’s argument in Part 1, Hume never thought it impossible to justifiably believe in a miracle, and even if Hume’s argument in Part 1 fails, this does nothing to support the view that anyone has ever been “justified” in believing in a miracle or that “difficult and delicate empirical investigations” are needed before one justifiably rejects such belief.
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Flynn, Shawn W. Once a Child, Always a Child. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198784210.003.0005.
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This final chapter is both a conclusion and a brief consideration of one final category in a child’s life. It offers an overview of how children likely functioned in the domestic cult, and thus explores the child’s ongoing role as “child” even into adulthood. This is reinforced by a discussion of delinquency and the consequences for not upholding the domestic context as the child faced growing responsibility. The logic of the child’s domestic-cultic value in the pre-birth stage and as expressed in the material culture of childhood burials is extended to the expectations placed on them to promote the domestic cult. The role of children in the domestic cult forms the basis for one final application of this lens to the biblical text, specifically Ezekiel 16. This final reading leverages various aspects of the entire study, showing that the Hebrew Bible uses the child’s value as a social promotion of YHWH to the domestic cult.
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Rüpke, Jörg. On Roman Religion. Cornell University Press, 2017. http://dx.doi.org/10.7591/cornell/9781501704703.001.0001.
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Was religious practice in ancient Rome cultic and hostile to individual expression? Or was there, rather, considerable latitude for individual initiative and creativity? This book demonstrates that it was a lived religion with individual appropriations evident at the heart of such rituals as praying, dedicating, making vows, and reading. The book dismantles previous approaches that depicted religious practice as uniform and static. Juxtaposing very different, strategic, and even subversive forms of individuality with traditions, their normative claims, and their institutional protections, this text highlights the dynamic character of Rome's religious institutions and traditions. In the view expressed in this book, lived ancient religion is as much about variations or even outright deviance as it is about attempts and failures to establish or change rules and roles and to communicate them via priesthoods, practices related to images or classified as magic, and literary practices. The text analyzes observations of religious experience by contemporary authors including Propertius, Ovid, and the author of the “Shepherd of Hermas.” These authors, in very different ways, reflect on individual appropriation of religion among their contemporaries, and they offer these reflections to their readership or audiences. The book also concentrates on the ways in which literary texts and inscriptions informed the practice of rituals.
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Llewellyn, Dawn. ‘But I Still Read The Bible!’. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198722618.003.0032.
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While it might be assumed that post-Christian women have rejected the sacred texts of Christianity, this chapter highlights their continued use of the Bible to resource their spiritual lives, and in doing so raises two questions for gendered religious reading practices. First, post-Christian women’s biblicalism crosses the distinction between sacred and secular literatures, and reading processes sometimes made in religious feminisms. Second, despite the emphasis on ‘women’s experience’, feminist theology has focused on the text to the extent that actual readers and their spiritual reading practices are often overlooked. Yet, qualitatively interviewing post-Christian women reveals the biblical reading and the ‘filtering’ strategies they employ to monitor their use of the Bile. This questions the assumption that women who use literature as a spiritual resource are doing so because they have found the Christian testaments lacking in opportunities to access the divine and have therefore excluded them from their personal collections of spiritual texts. While post-Christian women readers in this study are critical of scripture and question its relevancy, they are still reading the Bible.
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Kotsko, Adam, und Carlo Salzani. Introduction: Agamben as a Reader. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474423632.003.0001.
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One of the greatest challenges Giorgio Agamben presents to his readers is the vast and often bewildering range of sources that he draws upon in his work. His books, written in an elegant and refined style that is also extremely dense and almost elliptical, venture into fields as diverse as aesthetics, religion, politics, law and ethics, with an uncommon erudition that ranges from ancient sources to medieval, modern and contemporary works in various disciplines and fields. Moreover, his peculiar ‘Italian’ style often plays with the ‘unsaid’ and practises the Benjaminian art of ‘quoting without quotation marks’, so that the reader is confronted not only by a wide range of sources, but also by a subtle and not always transparent use of them. The present volume aims to guide the reader through the maze of Agamben’s sources, rendering explicit what remains implicit and providing a reliable guide to his reading of the many figures he draws from. Yet a preliminary task is required, namely that of unpacking Agamben’s own idiosyncratic ‘style’ as a reader, his philological/philosophical method of approaching a text, and the peculiar ‘use’ he puts his sources to. This is no minor task, since not only are Agamben’s style and method extremely idiosyncratic, often challenging the norms of traditional philosophical writing, but they are also indissolubly intertwined with the ‘content’ of his writings, and are as such an essential component of his philosophical proposal.
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Baron, Naomi S. How We Read Now. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190084097.001.0001.
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The digital revolution has transformed reading. Onscreen text, audiobooks, podcasts, and videos often replace print. We make these swaps for pleasure reading, but also in schools. How We Read Now offers a ringside seat to the impact of reading medium on learning. Teachers, administrators, librarians, and policy makers need to select classroom materials. College students must weigh their options. And parents face choices for their children. Digital selections are often based on cost or convenience, not educational evidence. Current research offers essential findings about how print and digital reading compare when the aim is learning. Yet the gap between what scholars and the larger public know is huge. How We Read Now closes the gap. The book begins by sizing up the state of reading today, revealing how little reading students have been doing. The heart of the book connects research insights to practical applications. Baron draws on work from international researchers, along with results from her collaborative studies of student reading practices ranging from middle school through college. The result is an impartial view of the evidence, including points on which the jury is still out. The book closes with two challenges. The first is that students increasingly complain print is boring. And second, for all the educational buzz about teaching critical thinking, digital reading is inherently ill suited for cultivating these habits of mind. Since screens and audio are now entrenched—and valuable—platforms for reading, we need to rethink how to help learners use them wisely.