Статті в журналах: "Mimesis in literature"

1

Mitosek, Zofia. "Mimesis - między udawaniem a referencją." Przestrzenie Teorii, no. 1 (February 15, 2007): 25–46. http://dx.doi.org/10.14746/pt.2002.1.2.

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This study reformulates the old problem of mimesis in the spirit of pragmatics. It treats similarity as as a subjective-objective relation. Comparison of the conception of formal mimetism and literature as pretending of actual acts of speech leads to a conclusion on the asymmetry of these two modern applications of the category of mimesis. The first one attempts at restricting its use, the second attempts at globalisation, a kind of which is pragmatisation. Conception of mimesis as pretending strengthens the objective characterisation of categories. The function of convention is emphasised, which determines either the mimetic or referential reading of a text, which becomes particularly important in the reading of documentary and paradocumentary literature where we have to do with a permanent asymmetry of the sender's expectations and of the recipient's reactions. Attempts at defining mimesis in terms of cognitivist theories are conducive to pragmatisation of categories where the mental effects of a literary representation are involved, and the similarity is defined as closeness of a text and perceptual schemes located in the recipient's brain. All these processes lead to the questioning of mimesis as a palpable property in the structure of the text, stressing the reader's and the reading's role in the constitution of the mimetic effect.

2

Almeida, Marcos Vinícius. "A literatura como desvio." Jangada: crítica | literatura | artes, no. 8 (May 1, 2018): 190–97. http://dx.doi.org/10.35921/jangada.v0i8.127.

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Resumo: O presente ensaio levanta o problema clássico da mimese a partir da leitura do primeiro capítulo de São Bernardo, de Graciliano Ramos. O entendimento é que esse conceito, desde Platão e Aristóteles, apesar de uma visão distinta, não se refere a uma cópia idêntica de uma determinada essência ou objeto. Há, desde sempre, um desvio no processo mimético. E é justamente esse desvio a característica fundamental do texto literário. Palavras-chave: mimese, Platão, Aristóteles, Literatura. ______________________Abstract: This paper raises the classic problem of mimesis from reading the first chapter of São Bernardo, by Graciliano Ramos. The understanding is that this concept, since Plato and Aristotle, despite a distinct view, does not refer to an identical copy of a given substance or object. There has always been a shift in mimetic process. And it is precisely this shift the fundamental characteristic of the literary text. Keywords: mimesis, Plato, Aristotle, Literature

3

Deriu, Fabrizio. "Mimesis and/Is/as Restoration of Behaviour." CounterText 8, no. 1 (April 2022): 103–22. http://dx.doi.org/10.3366/count.2022.0259.

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In light of the paradigm shift which in Theatre Studies led to the emergence of a new (post)discipline that takes the notion of performance as its cornerstone, this essay discusses the productive convergence between mimesis and ‘restored behaviour’, namely the key process of every kind of performance in art, ritual, and ordinary life. This convergence can improve the understanding of the mimetic condition in the twenty-first century, provided we rely on a postmodern and, at the same time, pre-Platonic conception of mimesis. Even though ‘restored behaviour’ is not the same as mimesis, evidence for their proximity can be found in neuroscientist Merlin Donald’s theory of the evolution of the human mind, in which he locates a pre-verbal stage named ‘mimetic culture’. A final section draws some arguments from cognitive perspectives in evolutionary studies on literature in order to show how mimesis and performativity are likely to emerge as a pre-literary layer, confronting the present-day post-literary condition.

4

Borch, Christian. "Financial Contagion in an Age of COVID-19: On Biological, Human, and Algorithmic Mimesis." CounterText 8, no. 1 (April 2022): 206–26. http://dx.doi.org/10.3366/count.2022.0263.

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This article discusses the financial turmoil unleashed by the COVID-19 pandemic in March 2020. It argues that the market mayhem in which prices plummeted cannot be fully explained by real-economic factors such as uncertainty about the future global economy. Instead, I suggest analysing the events as a manifestation of financial contagion in which the mimesis of market participants becomes an independent explanatory force. In making this argument, the article returns to late nineteenth-century ideas about mimesis and social contagion as well as discussions about the collective mimesis – constitutive of a mimetic turn – that may result from social avalanches.

5

Feddern, Stefan, and Andreas Kablitz. "Mimesis." Poetica 51, no. 1-2 (September 22, 2020): 1–84. http://dx.doi.org/10.30965/25890530-05101001.

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Abstract This article starts off from the observation of the deeply polysemic character of the term mimesis in current literary studies. On the one hand, it is used to denote a poetics of imitation which was mainly derived from the Poetics of Aristotle and was to become the predominant conception of poetry in early modern times until the advent of Romanticism. On the other hand, besides this historical meaning, mimesis has, at the same time, a systematic significance. It refers to any poetics that defines poetry as a specific representation of reality. In this sense, the poetics of realism is quite unanimously considered to be a paradigmatic example of mimetic literature. Our attempt to bring together both sides of the notion of mimesis, to connect its systematic and its historical meaning, is based on a theoretical approach developed in the first part of our study by a criticism of Wittgenstein’s notion of “family resemblance” (Familienähnlichkeit). In the second part, this theoretical model is used for an analysis of the conception of mimesis in Plato’s Republic, Aristotle’s Poetics, and Horace’s Ars poetica.

6

Taylor, James. "Mimesis." Chicago Review 46, no. 1 (2000): 56. http://dx.doi.org/10.2307/25304455.

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7

Alber, Jan, Marco Caracciolo, and Irina Marchesini. "Mimesis." Poetics Today 39, no. 3 (September 1, 2018): 447–71. http://dx.doi.org/10.1215/03335372-7032690.

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8

Vélez, Daniel Villegas. "Apparatus of Capture: Music and the Mimetic Construction of Social Reality in the Early Modern/Colonial Period." CounterText 8, no. 1 (April 2022): 123–48. http://dx.doi.org/10.3366/count.2022.0260.

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This paper supplements Gebauer and Wulf’s analyses of mimesis as a mechanism for the construction of social reality. After situating archaic musical mimesis in the context of Homeric performance and its critique in Plato, I demonstrate how musical mimesis functions as an assemblage of inscription of social mores and values through two case studies. The first examines how this mimetic mechanism is actualised in the 1589 Medici intermedi as an allegorical apparatus of capture that enables the sovereign to control the space and time of the performance. The second examines how this apparatus is redeployed by seventeenth-century Jesuit missionaries in South America to coerce nomadic Indigenous peoples into settlements known as ‘reducciones’. The paper advances an account of the darker role of musical mimesis in the dissymmetrical construction of social reality during the baroque: as a world-making tool of sovereign power and a world-destroying mechanism of epistemic genocide in colonised territories.

9

Lawtoo, Nidesh. "Guest Editor's IntroductionThe Mimetic Condition: Theory and Concepts." CounterText 8, no. 1 (April 2022): 1–22. http://dx.doi.org/10.3366/count.2022.0254.

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This introductory essay articulates some of the theoretical and conceptual foundations internal to the post-literary mimetic turn. Drawing on an ERC-funded transdisciplinary project titled Homo Mimeticus, out of which this special issue on The Mimetic Condition emerged, the introduction furthers Gunther Gebauer and Christoph Wulf’s account of mimesis as a ‘human condition’ in order to propose a new theory of homo mimeticus for the post-literary age. This entails a paradigm shift from dominant translations of mimesis as realistic representation toward an embodied, immanent, and relational conception of subjectivity. This mimetic subject is neither limited by the sameness of mimetic desire nor by the difference of the linguistic sign dominant in the twentieth century but, rather, is attentive to both the pathological and patho- logical re-turns to homo mimeticus in the twenty-first century. The concepts of ‘mimetic pathos’, ‘pathos of distance’, the ‘mimetic unconscious’, and hypermimesis provide theoretical steps for rethinking the mimetic condition in the age of hypermimetic reproductions.

10

Juodeika, Rytis. "Valery Podoroga’s Theory of Mimesis: the Sensory Aspects of Text Perception." Problemos 101 (April 26, 2022): 118–31. http://dx.doi.org/10.15388/problemos.101.10.

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The paper aims to analyse and understand tensions and meanings in the notion of mimesis in the perspective of philosophical anthropology. Classical mimesis theories, which stretch from classical antiquity to modern works by E. Auerbach or P. Ricoeur, are often associated with poetics, narratology or other literature theory studies. V. Podoroga talks about anthropological and phenomenological mimesis, not only about ‘external’, Aristotelian version, but also about internal mimesis. He focuses on the experience of the body as the basis of mimesis. The author explains how mimesis in Podoroga’s version acquires new meanings and demonstrates how Podoroga’s matrixes of anthropograms complement, discuss and transgress hermeneutical models of Ricoeur.The author claims that the method of Podoroga brings us to some kind of a unique ‘system’, that could be compared to the ideas of ‘the death of the author’ (R. Barthes) or ‘the open work’ (U. Eco). Podoroga shows us an alternative, non-semiotic and mimetic approach in contemporary thought, that has not been widely discussed yet in both Russian and English sources.

11

Bennema, Cornelis. "Mimesis in John 13." Novum Testamentum 56, no. 3 (June 17, 2014): 261–74. http://dx.doi.org/10.1163/15685365-12341465.

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Johannine scholarship is divided on whether the mimetic imperative in John 13:15 calls for a literal replication of the footwashing or is a general reference to humble (loving) service. My argument is that for the author mimesis involves primarily the creative, truthful, bodily articulation of the idea and attitude that lie behind the original act rather than its exact replication. The Johannine concept of mimesis is a hermeneutical process that involves both the understanding of the original act and a resulting mimetic act that creatively but faithfully articulates this understanding.

12

Nuttall, A. D. "Auerbach's Mimesis." Essays in Criticism 54, no. 1 (January 1, 2004): 60–74. http://dx.doi.org/10.1093/eic/54.1.60.

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13

KANG, Eui-huack. "Mimesis and the Power of Literature." In/Outside: English Studies in Korea 46 (May 31, 2019): 273–81. http://dx.doi.org/10.46645/inoutsesk.46.11.

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14

Gebauer, Gunter. "The Undifferentiation of Mimetic Violence: From Oedipus to COVID-19." CounterText 8, no. 1 (April 2022): 88–102. http://dx.doi.org/10.3366/count.2022.0258.

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In the Poetics Aristotle limited the concept of mimesis to the aesthetic relationship between drama and the actions of its mythical models. In the 1970s, having found representations of mimetic relationships in the myths themselves, René Girard argued that they are the cause of a violence that disrupts the mythical communities from within. Later, Girard extended the concept of mimesis to natural processes: By destroying the differences between model and imitation mimetic processes in nature and in the social world unleash violence. In this essay two important examples of dedifferentiation are discussed and compared: Sophocles’ Oedipus dramas and the COVID-19 pandemic crisis in our present time. In both examples, successive mimetic processes subvert the natural and economic foundations of the state, and primarily its framework of rights and duties. The pandemic process destroys the biological, political, and social systems of differences and gives rise to fights for domination over the state.

15

Ladwig, Patrice, and Ricardo Roque. "Introduction." Social Analysis 62, no. 2 (June 1, 2018): 1–27. http://dx.doi.org/10.3167/sa.2018.620201.

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Engaging critically with literature on mimesis, colonialism, and the state in anthropology and history, this introduction argues for an approach to mimesis and imitation as constitutive of the state and its forms of rule and governmentality in the context of late European colonialism. It explores how the colonial state attempted to administer, control, and integrate its indigenous subjects through mimetic policies of governance, while examining how indigenous polities adopted imitative practices in order to establish reciprocal ties with, or to resist the presence of, the colonial state. In introducing this special issue, three main themes will be addressed: mimesis as a strategic policy of colonial government, as an object of colonial regulation, and, finally, as a creative indigenous appropriation of external forms of state power.

16

Lawtoo, Nidesh. "Birth of Homo Mimeticus: Nietzsche, Genealogy, Communication." CounterText 8, no. 1 (April 2022): 61–87. http://dx.doi.org/10.3366/count.2022.0257.

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This article develops a genealogical account of the birth of homo mimeticus – out of mimetic communication. While genealogy tends to be suspicious of stable origins, a key advocate of the genealogical method such as Friedrich Nietzsche was deeply interested in diagnosing the evolution of non-verbal forms of ‘communication’ that, in his view, gave birth to language, consciousness, and culture. For the Nietzschean mimetic theory this article proposes, mimesis is thus not simply an image far removed from reality but an all too human, embodied, and relational form of communication that makes Homo sapiens an eminently social species. I argue that Nietzsche’s genealogy of the origins of language (out of mimetic reflexes) opens up a timely alternative to both the Scylla of (post)structuralist accounts of arbitrary linguistic signs and the Charybdis of speculative hypotheses on founding sacrificial murders. In the process, it may also pave the way for recent re-discoveries of the role mimesis played in the birth of that thoroughly original species we call, homo mimeticus.

17

Espina, Eduardo. ""Myesis", mimesis, mathesis." Revista Iberoamericana 60, no. 166 (June 5, 1994): 61–75. http://dx.doi.org/10.5195/reviberoamer.1994.6491.

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18

Blanchard, Marc, Erich Auerbach, Willard R. Trask, David Carroll, Geoffrey Green, and Seth Lerer. "Mimesis, Not Mimicry." Comparative Literature 49, no. 2 (1997): 176. http://dx.doi.org/10.2307/1771344.

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19

Boyd,, John D. "A New Mimesis." Renascence 37, no. 3 (1985): 136–61. http://dx.doi.org/10.5840/renascence198537314.

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20

Hamm, Victor M. "The New Mimesis." Renascence 37, no. 3 (1985): 173–80. http://dx.doi.org/10.5840/renascence198537318.

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21

Sanders, Mark. "Mimesis, Memory,Memorandum." Journal of Literary Studies 25, no. 3 (September 2009): 106–23. http://dx.doi.org/10.1080/02564710902869344.

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22

Wright, Arthur M. "Book Review: Mimesis in the Johannine Literature." Biblical Theology Bulletin: Journal of Bible and Culture 49, no. 3 (July 8, 2019): 175–76. http://dx.doi.org/10.1177/0146107919852276g.

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23

Hayot, Eric, and Edward Wesp. "Style: Strategy and Mimesis in Ergodic Literature." Comparative Literature Studies 41, no. 3 (2004): 404–23. http://dx.doi.org/10.1353/cls.2004.0032.

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24

Newman, Jane O., and Ron Sadan. "The World’s Literatures." Comparative Literature 74, no. 4 (December 1, 2022): 381–403. http://dx.doi.org/10.1215/00104124-9989204.

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Abstract Erich Auerbach (1892–1957), best known as the author of Mimesis: Dargestellte Wirklichkeit in der abendländischen Literatur (1946; Mimesis: The Representation of Reality in Western Literature, 1953), wrote about the eighteenth-century philologist and philosopher of history Giambattista Vico (1668–1744) fifteen times over the course of his life. The translations offered here are among the earliest of these writings. These early essays on Vico refine the picture both of Auerbach himself and of the significance of his work for comparative literary studies today in important ways. First, they allow a reconsideration of the progressivist literary historical secularization thesis often claimed for Auerbach’s oeuvre writ large. Second, they display Auerbach’s early aspiration to reach “ein allgemeineres Publikum” (a more general public) through his work as a “Schriftsteller” (writer). Finally, they open a window onto the Vichian calculus upon which his assessment of the texts discussed in Mimesis may have been based. The modes of representation (Darstellung) Auerbach favored may thus be understood not as part of a restrictive canon but rather as examples of the human “Schauspiel” (drama) and fateful “Lage . . . der Menschen” (human condition) in a world whose literatures reach far beyond the European archive enshrined in Mimesis.

25

Wulf, Christoph. "Mimesis and the Process of Becoming Human: Performativity, Repetition and Practical Knowledge." CounterText 8, no. 1 (April 2022): 46–60. http://dx.doi.org/10.3366/count.2022.0256.

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Although mimetic processes play an important role in the aesthetic experiences of art, literature, music, and theatre, they are also important in other areas. Mimetic processes are central to how human beings develop into humans. Plato and Aristotle were among the first to point this out. More recently, this ancient insight has been confirmed by research in evolutionary anthropology, neuroscience, and cultural anthropology. Cultural learning is essentially mimetic learning. It ensues through relationships with other people, as well as with nature, cultural objects, and artifacts. Hence, mimesis is of central importance for the development of cultural and practical knowledge. In this article, I argue that mimetic processes are processes of repetition and as such they are key elements both of memory and innovative action. They pave the way for innovations in post-literary cultures where a mimetic turn, or re-turn of attention to mimetic processes, is currently underway.

26

Opelz, Hannes. "Mimetic Annihilation." CounterText 8, no. 1 (April 2022): 177–205. http://dx.doi.org/10.3366/count.2022.0262.

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What is the relationship between mimesis, biology and identity? I propose to explore this question here by turning to Alex Garland’s 2018 SF film Annihilation. Not least because it is identity that is eponymously annihilated in the film via what could be described as biomimetic processes. At stake in Garland’s film is an infinitely refracting mimetic process of genetic mutations and exchanges resulting in a fundamental alteration of human identity. When faced with ‘the Shimmer’ – the alien life-form causing mysterious transformations in what is called ‘Area X’ – the film’s protagonists are forced to shed their understanding of themselves as irreducibly singular, physically self-contained and conceptually inviolable beings. Revisiting the relationship between deconstruction and dialectics, art and genetics, plasticity and the sublime, the living and death, I argue that Garland’s annihilating mimesis reveals itself as a conditio biologica that puts into question our very notions of what constitutes the human.

27

Lima, Luiz Costa, and J. Laurenio de Mello. "Social Representation and Mimesis." New Literary History 16, no. 3 (1985): 447. http://dx.doi.org/10.2307/468835.

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28

Dolezel, Lubomir. "Mimesis and Possible Worlds." Poetics Today 9, no. 3 (1988): 475. http://dx.doi.org/10.2307/1772728.

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29

McCabe, John D. "Why a New Mimesis?" Renascence 37, no. 3 (1985): 183–89. http://dx.doi.org/10.5840/renascence198537320.

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30

Trimpi, Wesley. "Mimesis as Appropriate Representation." Renascence 37, no. 3 (1985): 203–8. http://dx.doi.org/10.5840/renascence198537324.

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31

Harder, M. Annette. "Insubstantial Voices: Some Observations on the Hymns of Callimachus." Classical Quarterly 42, no. 2 (December 1992): 384–94. http://dx.doi.org/10.1017/s0009838800016013.

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The hymns of Callimachus are generally divided into two groups: the ‘mimetic’ hymns (2, 5 and 6), which seem to be enactments of ritual scenes, and the ‘nonmimetic’ hymns (1,3 and 4), which seem to follow the pattern of the Homeric hymns. Occasionally this distinction has been challenged, for instance by pointing to an' element of mimesis inH. 1, but on the whole the division into two groups has been 1 adhered to rather rigidly. A drawback of this distinction is that it seems to prevent further insight into an important aspect of Callimachus' poetic technique. I think that there is in fact a subtle play with various aspects of diegesis and mimesis which pervades the whole collection of hymns and gives it a certain unity, because it draws attention to the way in which narratives or descriptions are presented in the hymns. Although the emphasis on mimesis or diegesis may vary, none of the hymns can be regarded as diegetic in all its aspects and there is a great deal of fluctuation between, the two modes of presentation both within the collection and within the individual hymns.

32

Calinescu, Matei, and Mihai Spariosu. "Literature, Mimesis and Play: Essays in Literary Theory." Comparative Literature 38, no. 1 (1986): 87. http://dx.doi.org/10.2307/1770228.

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33

Park, Soo-yeon. "World Literature, Translation and the Poet of Mimesis." Korean Literary Theory and Criticism 81 (December 31, 2018): 103–28. http://dx.doi.org/10.20461/kltc.2018.12.81.103.

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34

Grethlein, Jonas. "Mimesis and Experience: A Platonic Perspective on Ricoeur's Time and Narrative." Poetics Today 42, no. 3 (September 1, 2021): 361–80. http://dx.doi.org/10.1215/03335372-9026145.

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Abstract Ricoeur's Time and Narrative is duly cited in footnotes but does not seem to have had a strong impact on anglophone narratology. One of the reasons for this is certainly Ricoeur's emphasis on plot, which does not harmonize with the focus on consciousness in cognitive narratology. This article suggests that a reconsideration of the concept of mimesis could help build a bridge between Ricoeur's phenomenological approach and cognitive studies in narrative. More specifically, it argues that Plato's discussion of poetry in the Republic, unanimously criticized by modern scholars, can enrich Ricoeur's concept of mimesis. While Ricoeur follows Aristotle, who ties mimesis to plot, Plato, in Republic 2 and 3, considers mimesis an act of impersonation and thereby paves the way to the level of character, on which cognitive narratologists tend to focus. This article first offers a new reading of the Republic's examination of poetry, trying to show that Plato's account of the effects of poetry on the listeners’ souls resonates with current cognitive approaches. Equipped with this reading, it then turns to Ricoeur again. Ricoeur's description of mimesis III, the reader's adoption of the narrative configuration of time in life, remains vague and abstract. Through its focus on the impact of characters on audiences, Plato's idea of mimesis permits us to integrate a cognitivist perspective into Ricoeur's phenomenological account.

35

R., R., and Ronald Bogue. "Mimesis in Contemporary Theory: An Interdisciplinary Approach. Vol. 2, Mimesis, Semiosis and Power." Poetics Today 14, no. 1 (1993): 231. http://dx.doi.org/10.2307/1773155.

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36

Hansen-Löve, Aage A. "Mimesis - Mimikry - Mnemosyne:." Poetica 43, no. 2 (June 27, 2011): 355–89. http://dx.doi.org/10.30965/25890530-04302007.

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37

Hansen-Löve, Aage A. "Mimesis - Mimikry - Mnemosyne:." Poetica 43, no. 3-4 (June 27, 2011): 355–89. http://dx.doi.org/10.30965/25890530-0430304007.

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38

Reinert, Otto. "Ibsen and Mimesis." Scandinavian Studies 82, no. 2 (July 1, 2010): 213–30. http://dx.doi.org/10.2307/40908164.

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39

Hartog, Paul Anthony. "Johannine Ethics: An Exegetical-Theological Summary and a ‘Desiderative’ Extension of Mimesis." Religions 13, no. 6 (June 1, 2022): 503. http://dx.doi.org/10.3390/rel13060503.

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If we consider the Johannine literature to have primarily espoused an exemplary (rather than an imperatival) ethical paradigm, our understanding of its moral teaching becomes much richer. The Gospel of John does not provide a moral grammar primarily by conveying a set of commands or prohibitions, but through conformity to a moral example (Jesus Christ himself). More specifically, this paper initially approaches the issue by surveying the uses of the imperative in the Gospel of John, the appearances of ὀφείλειν and καθώς, related moral themes, the descriptions of the two Johannine commandments, and the statements of John 13:14–15. The essay then focuses particularly upon the recent work of Cornelis Bennema on the imitative or “mimetic” ethics of John. Bennema has emphasized the “cognitive mimesis” and “performative mimesis” of Johannine ethics, engendered and enabled by the Paraclete. Finally, through an exposition of John 8 and other relevant texts, this essay contributes to the conversation by adding “desiderative mimesis” to Bennema’s proposed framework. As one’s identity (who I am) is transformed, one’s desiderative inclinations (what I desire) are renewed, resulting in changed behavior (how I act).

40

Ceccagno, Douglas. "Material truth in law and fiction in literature." ANAMORPHOSIS - Revista Internacional de Direito e Literatura 1, no. 2 (February 28, 2016): 285. http://dx.doi.org/10.21119/anamps.12.285-299/translation.

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In transdisciplinary intersection between Law and Literature, there is the need to approximate concepts, so that the theories that support one area are, to some extent, applicable to the other. This study aims at trying an application of the concept of material truth, which comes from legal studies, to the study of Literature, through its relation to the concepts of mimesis, realism and verisimilitude, used by literary criticism. This study assumes that no one of them is able to fulfil the needs of literary expression, so that an attempt to locate a material truth in Literature will fail too. The article discusses the realistic style in Literature based on different writers’ views on realism and discusses the concept of mimesis and the concepts of internal and external verisimilitude through Roland Barthes’s questioning of truth as understood by literary criticism. In addition, a brief analysis of the novel Leite derramado (Spilt milk), by Chico Buarque, demonstrates how, despite subverting several criteria that assure the verisimilitude, the narrative is able to ensure its credibility as fictional discourse and make the reader accept the fiction that it expresses.

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Angeli, Stefano De. "Mimesis e Techne." Quaderni Urbinati di Cultura Classica 28, no. 1 (1988): 27. http://dx.doi.org/10.2307/20546936.

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42

Ferrari, G. R. F. "THE HISTORY OF MIMESIS." Classical Review 54, no. 1 (April 2004): 67–69. http://dx.doi.org/10.1093/cr/54.1.67.

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43

Freitas, Marcus Vinicius. "A mimesis, a floresta de símbolos e o espelho da imitação / Mimesis, Forest of Symbols and Mirror of Imitation." O Eixo e a Roda: Revista de Literatura Brasileira 29, no. 4 (December 23, 2020): 52. http://dx.doi.org/10.17851/2358-9787.29.4.52-64.

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Resumo: Este artigo analisa as condições históricas da construção da teoria da mimesis, de Luiz Costa Lima, em face do clima intelectual brasileiro nos anos 1970/1980. Estabelecendo uma distância tanto em relação ao desconstrucionismo quanto ao sociologismo, a teoria da mimesis se afirma como produção de diferença. A argumentação do artigo se desenvolve através de uma comparação do percurso teórico sobre a mimesis empreendido por Luiz Costa Lima com o de José Guilherme Merquior sobre o mesmo tema.Palavras-chave: Luiz Costa Lima; José Guilherme Merquior; mimesis; sistema intelectual.Abstract: This article aims at analysing the historical conditions in which Luiz Costa Lima built his theory of Mimesis troughout the decades of 1970s and 1980s, taking into account the “Brazilian intellectual system”, as the author himself use to call it. Keeping equal distance from the trends of Desconstructionism as well as from the Sociology of Literature, Costa Lima stresses the concept of mimesis as “production of difference”. The argument evolves by a comparison among Costa Limas’s theory and that of José Guilherme Merquior on the same subject of mimesis.Keywords: Luiz Costa Lima; José Guilherme Merquior; mimesis; intellectual system.

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Parrinder, Patrick, Kathryn Hume, and Robert M. Philmus. "Fantasy and Mimesis: Responses to Reality in Western Literature." Modern Language Review 81, no. 3 (July 1986): 694. http://dx.doi.org/10.2307/3729196.

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Hume, Kathryn. "Fantasy and Mimesis: Responses to Reality in Western Literature." Poetics Today 6, no. 3 (1985): 563. http://dx.doi.org/10.2307/1771923.

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Dornisch, Loretta. "RICOEUR'S THEORY OF MIMESIS: IMPLICATIONS FOR LITERATURE AND THEOLOGY." Literature and Theology 3, no. 3 (1989): 308–18. http://dx.doi.org/10.1093/litthe/3.3.308.

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Casarino, Cesare, and Tom Cohen. "Anti-Mimesis: From Plato to Hitchcock." American Literature 67, no. 3 (September 1995): 620. http://dx.doi.org/10.2307/2927974.

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Diamond, Elin. "Mimesis, Mimicry, and the ‘True-Real’." Modern Drama 32, no. 1 (March 1989): 58–72. http://dx.doi.org/10.3138/md.32.1.6.

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Shuting and Chambers. "Didactic Mimesis in Wordsworth's “Simon Lee”." Style 54, no. 4 (2020): 457. http://dx.doi.org/10.5325/style.54.4.0457.

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Norris, Christopher. "Mimesis and politics: A review essay." Prose Studies 14, no. 1 (May 1991): 97–107. http://dx.doi.org/10.1080/01440359108586424.

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